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.V 



THE CHINAMAN 
AS WE SEE HIM 



AND 



FIFTY YEARS 



WORK FOR HIM 



REV. IRA M. CONDIT, D.D. 




Fleming H. Revell Company 

Chicago New York Toronto 

Publishers of Evangelical Literature 



G9853 

lui bn>u y of -Con««re«« 

I ' vit Cy»*i KtCtl(#tO 

[ NOV 2 1900 

StCCWD COPY. 
OftOtH (MVtSlOM. 

NOV 20 I9UU 



COPYRIGHT, igOO, BY 
FLEMING H. REVELL COMPANY 



TO 

MY DEAR WIFE 

WHO HAS DONE SO MUCH TO AID 

ME IN ALL BRANCHES OF 

MY MISSION WORK 




PREFACE 

IHIS little sketch brings the Chinaman 
before us as we see him on this side of 
the great Pacific. He appears to us in 
this country at a great disadvantage. 
One needs to see him at home to fully 
appreciate him. His environment is so different 
here from what it is in China, that it is very difficult 
to judge him correctly. There are certainly bad 
things enough in him^ whether at home or abroad, 
but alongside of these are many noble and com- 
mendable qualities. At first glance the Japanese 
are usually considered the superior race. The con- 
trary is, however, the fact; and this is universally 
acknowledged by those who have come to know 
both races well. For capability, for reliability, for 
most of the sterling qualities which make for strength 
of character, the Chinese easily excel. The)^ are 
a people who improve upon closer acquaintance. 
But China is no hothouse plant, and cannot be 
forced to advance as fast as we would wish. In her 
intense conservatism, which is really a sign of 
strength, she must be given time. Great bodies 
move slowly. When the spirit of progress fully 
takes hold of the Chinese, as it is already beginning 
to do, the world will be astonished at their ability to 

7 



8 PREFACE 

grasp new ideas, and at their capacity for develop- 
ment along the various lines of national, social and 
industrial life. The Chinaman going abroad has 
been one of the effective influences which has started 
her forward. It has done much already toward 
bringing her out of her self-conceit, which has 
been working her ruin more than any other one 
thing. Some one says, and my experience corrob- 
orates it, that it is a remarkable and interesting fact 
in their favor that the more one knows of this peo- 
ple the higher is his opinion of them. I say these 
things to divest the mind of the reader of that 
prejudice against them which so many have formed 
from what they have seen and heard of them in this 
country. 

Now that we have moved our borders across the 
Pacific, the Chinese are more than ever coming into 
view; and certainly we ought to seek to be better 
acquainted with a people who have become our 
near neighbors. We are more than ever concerned 
in the vast possibilities, the material development, 
and moral characteristics of this ancient people, 
who are destined to occupy such a prominent place 
in the world's life. The corruptions of China, of 
which we hear so much, are largely confined to the 
ruling classes. The people themselves are a 
healthy, vigorous, virile race, who will undoubtedly 
grow in power and develop qualities of national life 
which the world will be compelled to respect and 
admire. 

In writing this little book I have sought to avoid 



PREFACE 9 

tedious, minor details, and to bring out only the 
salient points in the picture. In doing this I have 
not lost sight of the original intention of the sketch 
as a narrative of the mission work in which I have 
been engaged for thirty years, and which I believe 
ought to have a prominent place in any account 
which may be written of the Chinese in our land. 

I am satisfied that there is a place for a book con- 
taining such plain, unvarnished facts, and trust that 
it may help a little in furnishing material for a 
more just view of this little-known and much- 
misunderstood people. I. M. C. 



CONTENTS 

CHAPTER PAGE 

I. They Come 15 

II. Where They Come From .... 25 

III. What They Bring With Them . . . .37 

IV. Opium Smoking 55 

V. "Hatchet Men" 65 

VI. How the Treaties Were Kept ... 76 

VII. Origin of Chinese Missions in America . . 90 

VIII. Steps in Advance loi 

IX. Education 109 

X. Chinese Y. M. C. A. 116 

XL "Acts of the Apostles" in Chinese . . 127 

XII. "So as by Fire" 136 

XIII. P. P. A. . . 144 

XIV. Churches and Chapels 156 

XV. Native Sons and Daughters . . . .170 

XVI. "Hand Picked" 181 

XVII. Expansion 187 

XVIII. Side Lights 197 

XIX. A Chapter of Events . . . . . 208 

XX. How One Church was Built . . ' . 217 

XXI. Reflex Influence 225 

II 



LIST OF ILLUSTRATIONS 

Five Idols in "Holy of Holies" ) zr ^ • j; • 

^ \ . . . . rronttspiece 

— Made in San Francisco. J page 

Gambling Headquarters ....... 17 

Vegetable Peddler . . . . . . . • • 19 

Districts in Canton Province. Map ... . . 23 

Merchant's Office ......... 27 

Ho Yow, Consul-General at San Francisco ... 29 

The Fortune-Teller 32 

Neng Yeung Company and Joss House .... 33 

Drug Store . . . . - 38 

Altar before Idol ........ 40 

Bazaar . . . . . . . . . . " . 41 

Funeral Feast 43 

Meal Time . . . 45 

On Guard ........... 49 

Bun Sun Low Restaurant 50 

Kwan Tai — God of War . . . . . . . 51 

Opium Joint .......... 57 

A Quiet Smoke 59 

Restaurant .......... 63 

Hatchet Men 67 

Highbinders' Headquarters . ..... 69 

Actors -77 

A Snap Shot 81 

Opium Guest Room 85 

The Old Mission House 90 

Rev. Wm. Speer, D.D 92 

Lee Kan 93 

Rev. A. W. Loomis, D.D. 96 

12 



LIST OF ILLUSTRATIONS 

Chin Shing Sheang 98 

Rev. I. M. Condit, D.D 100 

Carving of Heaven, Earth and Sea 103 

Grocery 105 

Bronze Incense Urn . . . . • . . .110 
A Glimpse into the Future . . . . . . 112 

A Christian Merchant 114 

An Officer in Y. M. C. A. . . . . . .119 

A Christian Family 121 

Vegetable and Butcher Shop 125 

Shing Chack 128 

Rev. Kwan Loy 129 

Rev. Soo Hoo Nam Art ....... 131 

Rev. Huie Kin 133 

Rev. Ng Poon Chew . . . . . . . . 134 

Rescue Home ......... 138 

Miss Margaret Culbertson 140 

Suffer the Little Children ...... 142 

Out for a Walk • . . . . 146 

When Rescued . „ 148 

When Married 149 

Of Such is the Kingdom of Heaven . . . . 151 

A Bill of Sale 153 

Yip Kim Yow . 158 

Delegates to C. E. Convention . . . . . .159 

Oakland Chapel and Dwelling 163 

Alameda Chapel .167 

Native Sons and Daughters 171 

Henry and His Flag . 174 

Srrall Foot and Shoes 176 

Occidental School . , 177 

Happy Land 183 

First Chinese Church 188 

Rev. A. J. Kerr 189 

Son of an Elder ......... 190 

C. E. Banner ig2 

Throw Out the Life Line 195 



LIST OF ILLUSTRATIONS 

Cobbler 198 

"It's my Example, you know" 201 

"I've so awful bad temper" ...... 203 

Mrs. Condit's Bible Class 205 

Youngest King's Daughter 210 

Wu Ting Fang, Chinese Minister, wife and son. . . 214 
Sun Neng Church ........ 219 

Sun Neng Churcli — Interior ...... 223 

Dragon Procession ........ 228 



THE CHI NAM AN 
AS WE SEE HIM 



The Chinaman As We See Him 



FIFTY YEARS OF WORK FOR HIM 



THEY COME 




HE bri^ "Eagle" arrived at San Francisco 
in February, 1848, with two Chinese men 
)i\/ and one Chinese woman on board. This 
was the advance guard of the Chinese to 
our coast. 
The discovery of gold in California a year later, 
opened the way for their immigration in large num- 
bers. Wild stories soon reached Canton of moun- 
tains of gold across the Great Eastern Ocean, where 
masses of the precious metal were said to be lying 
everywhere, and could be freely picked up by any 
one. They called California Kiim Shan, "Gold 
Mountain"; and that is the name by which it is 
known among them to this day. 

Shipmasters and merchants of Hong Kong, by 
false reports and flaming advertisements, spread 



i6 THE CHINAMAN AS, WE SEE HIM 

the news of the marvelous abundance of gold. The 
Chinamen soon began to pour in like a flood. In 
the year 1852 there were twenty thousand and 
twenty-six arrivals. They continued to increase, 
until, twenty-five years later, not fewer than one 
hundred and fifty thousand were estimated to be in 
our country. Of these, thirty thousand were in San 
Francisco; about the same number in other parts of 
the State of California; and the remainder scattered 
throughout the different States and Territories. 

This was a strange meeting of the Occident and 
Orient. Four thousand years ago, on the plains of 
Western Asia, two brothers paited. One went 
east, peopling India, China and Japan. The other 
went west to Europe, thence across to America, and 
on to our Pacific Slope. When the Chinese came to 
our shores, these two brothers met. 

This was the beginning of great things. The 
intermingling of the races of these divided conti- 
nents washed by the waters of the one mighty 
ocean, and of the great islands with which it is 
studded, is destined to make the Pacific the future 
scene of immense commercial activity. The far- 
seeing William H. Seward, who secured Alaska for 
us, said many years ago of the Pacific Ocean, with 
her islands and vast regions beyond, that it "will 
become the chief theater of events in the world's 
great hereafter." 'The commingling of this east- 
ward and westward flow of nations is an event, 
which not Sewaid only, but other great minds, long 
predicted as momentous in its influence in helping 



THEY COME 



17 



to uplift the races which sit in darkness. How 
certainly is it coming! The "Far East" is becom- 
ing the near West. Like a flash almost, we have 
raised our flag within six hundred miles of China; 
and entered upon our future destiny of planting 
our organized 
civilization and 
Christianity i n 
the Philippine 
Islands. This is 
a part of the pro- 
gram which God 
meant us to carry 
out. 

At first the 
Chinaman was 
welcomed among 
us. No one ques- 
tioned his right 
to come. H i s 
advent was re- 
garded as the 
opening of rela- 
tions with t h e 
people of the Ori- 
ent which meant 

great things for them and for us. From this con- 
tact of the newest and oldest nations of the world, 
came to the latter the reviving touch of our fresh 
Western civilization; and the infusing of new life 
into their old, stagnant existence ; while on our side 




GAMBLING HEADQUARTERS 



i8 THE CHINAMAN AS WE SEE HIM 

came new openings for our growing commercial 
and manufacturing enterprises, as well as rare 
opportunities to impress upon the people of the 
Orient the desirability of possessing our Christian 
civilization. 

At a large representative gathering of San Fran- 
cisco's best citizens, held in January, 1853, the Hon. 
H. H. Haight, afterwards Governor of the State, 
offered the following resolutions, which were unani- 
mously adopted : 

"Resolved, That the present position of the 
Oriental nations is fraught with the most profound 
interest to the Christian world, and that we, as 
citizens of California, placed by the wonderful lead- 
ings of Providence so immediately in contact with 
one of the most ancient, intelligent, and populous 
of these nations, hail with peculiar satisfaction the 
'signs of the times'; and that we feel an impera- 
tive obligation to employ our money, our influence, 
and our utmost effort, for the welfare of that vast por- 
tion of the human family — our elder brethren — the 
people of China. 

"Resolved, That we regard with pleasure the 
presence of great numbers of these people among 
us, as affording the best opportunity of doing them 
good, and through them of exerting our influence 
upon their native land." 

But soon antagonism arose. The first outbreak 
occurred in the mining regions, where many of the 
Chinese were living. It gradually spread to other 
places. On account of the scarcity of white labor and 



THEY COME 



19 



of the enormous wages paid, the Chinese were found 
indispensable in developing agricultural interests, 
and as laborers on our railroads. They became 
invaluable as house servants. The laundry business 
fell into their hands. They took up cigar and slip- 
per making. All kinds of sewing machine work 
were monopolized in a great measure by them. 




VEGETABLE PEDDLER 



They were so industrious, so frugal in living, and so 
economical in their habits, that they could afford to 
work for low wages. They did not have the brawny 
muscle of the white laborers, and were not as rapid 
in their movements, but they compensated for that 
by their constant, patient endurance. They did not 
get drunk and fight, and could be depended upon 
for steady work. In heavy labor they, in the end, 



20 THE CHINAMAN AS WE SEE HIM 

accomplished more than their white competitors, 
and in more skilled industries, such as cigarmaking 
for example, they could turn out work equal to 
the best. Their cigars took rank with the finest 
imported Havanas. In this way, we can easily see 
how antagonisms came about, As white labor 
increased, the conflict grew, and prejudice against 
the Chinaman deepened. 

And yet, while "Chinese cheap labor" has been 
the main cry raised against them, it is not a true 
charge. Labor in California is not cheap, and never 
has been. Labor of all kinds has always been, and 
still is, dearer than in the Eastern States. In early 
days, when wages were enormously high, the 
Chinese were the first to pour in and i educe them 
to something like their natural level, and white 
men raised the cry of "Chinese cheap labor." Had 
the Irish, German, or Italian laborers come instead 
of the Chinese, the effect would have been the same ; 
that is, wages would have fallen; but, instead of 
the intense animosity which has been felt against 
the Chinaman for bringing about this reduction, the 
change would have been regarded as natural. 

A careful study of the situation does not lead one 
to object logically to the Chinese on economic 
grounds. No reasonable person refuses to use 
articles because they are produced cheaply. There 
seem to be other and deeper reasons which account 
for the feelings cherished towards these strangers 
within our gates. 

Neither will race-prejudice alone account for this 



THEY COME 21 

antagonism. The feeling against the Chinaman is 
more bitter and intolerant than that against the 
Negro. The Chinaman certainly has the advantage 
of the Negro in very many respects; and yet, how 
many feel kindly toward the Negro, who will hardlj^ 
look on a Chinaman as human, and as possessed of 
an immortal soul! 

There seems to be a combination of reasons which 
breed and keep alive this animosity against our 
Mongolian brothers. Race antagonism has un- 
doubtedly something to do with it, but the fact that 
they do not assimilate with us has more. They 
constitute a foreign substance cast into our social 
order, which will not mingle, but keeps up a con- 
stant irritation. The amount of irritation depends 
upon the size of the disturbing mass A few China- 
men would have no perceptible effect. They could 
be easily digested by the national stomach. Even 
a hundred thousand, or several times that number, 
would have no serious influence. But multiply 
units by millions, and the matter becomes exceed- 
ingly serious. Hence the fear of their pouring in 
upon us in overwhelming crowds has had much to 
do with our attitude toward them. It never has 
been so much the number of Chinese actually among 
us which has aroused bitter opposition, as the fear 
of what might be. More immigrants have come 
from Europe in two months time than have come 
from China in the past fifty years. Add to this fear 
of an Oriental invasion the fact that the Chinese 
bring with them so many of the worst features of 



22 THE^ CHINAMAN AS WE SEE HIM 

their old, superannuated civilization. Their debas- 
ing vices, the importation of slave women, the false 
belief that they are coolie slaves, the distinctive 
isolation and non-assimilative attitude in v^^hich they 
stand, and, added to all, the Chinatov^n in San 
Francisco to which they have given birth, and which 
forms such a dark blot on the body of our fair city, 
account to some extent for the feeling of bitter hos- 
tility which exists towaids them. 

Nothing has done so much to counteract all this, 
as the direct Christian influence that has been 
brought to bear upon them. Aside from any ben- 
efit that may have come from contact with our 
civilization the positive instruction which they have 
received, the hundreds who have been converted, 
the thousands who have been educated and lifted up 
by missionary work, the Christian homes which 
have been established with their refining influence, 
have clone more for tlie Chinese than many realize. 
This, we hope in some measure to prove. 



II 



WHERE THEY COME FROM 




^MIGRATION is, with the Chinese, no 
new thing. They have gone into all the 
countries bordering on the China sea. 
Siam has two and a half millions of them. 
Manila, on the Island of Luzon, has forty 
thousand pure Chinese and fifty thousand half-castes. 
In Singapoie they form a large and influential 
portion of the community. Two-thirds of the real 
estate is owned by them. Fifty thousand Chinese 
arrived in Singapore from China in three months, 
from whence they were distributed throughout the 
various surrounding settlements. They are found 
in Burma, Borneo, Java, Saigon, Korea, and Japan. 
In all these regions, they are the merchants and 
traders. By their superior enterprise and energy, 
they have pushed into the background the indolent 
and shiftless natives of most of those lands. But 
they have gone further afield than this, and are 
found in large numbers in the Hawaiian Islands, in 
the West Indies, British Guiana, Australia, Peru, 
and the United States. 

Nearly all these emigrants are from the one prov- 
25 



26 THE CHINAMAN AS WE SEE HIM 

ince of Canton. The only exceptions are those 
found in Siam, and at a few other points. These 
are mostly from the Fiihkien province. In all of 
my thirty years among this people in California, I 
have never met with half a dozen from Northern 
or Central China. Not only are they all from the 
Canton province, they are from seven or eight 
districts or counties of that province; and for the 
most part from the four of these districts contiguous 
to the sea coast. 

This region from which the Chinese have come is 
one of the most remarkable to be found in all the 
world. The delta, extending from Hong Kong to 
Canton, and lying between the Pearl and West 
rivers, is ninety miles long and some fifty miles 
wide at the sea. It is intersected in every direc- 
tion by creeks and canals, so there is not a city, 
town, or village, which cannot be reached by boat. 
Most of this delta is composed of rich, level plains 
which produce, twice a year, wonderful crops of 
rice. The higher portion is devoted to the cultiva- 
tion of the mulberry shrub, and to the raising of 
silkworms. 

Thickly sown over this fertile region are towns 
and villages, varying in population from one thou- 
sand to several hundred thousand. Among these is 
the famous town, Kow Kong, south of Canton, which, 
within an area of some six miles square, has a million 
of people. Canton has a million and a half. Fatshan, 
fifteen miles awa)^, and called "the Birmingham of 
China," has half a million. Ch'an Tsun, twenty 



WHERE THEY COME FROM 



27 



miles south of Canton, has one hundred thousand. 
Several other cities have an equal population. 
Coming down into the southern part of the delta, in 
the Heung Shan district, its principal cit}^, Siu 
Lam, has upwards of three hundred thousand souls. 

Crossing the 
deep, broad West 
River, from the 
delta, we come to 
another wonderful 
region. Here we 
find the Sun Ui 
River, which, with 
its branches, 
drains the districts 
of Sun Ui, Sun 
Neng, Hoi Peng, 
Yun Peng and 
Hok Shan. These, 
with the exception 
of Hok Shan, are 
the districts from 
which the great 
body of our Chi- 
nese have come 
Sun Ui, one of 
the largest cities of this district, has three hun- 
dred thousand inhabitants. Kong Mun, a large 
commercial center, has one hundred thousand more. 
The plains through which the Sun Ui River flows, 
are covered with cities, villages, and market towns. 




MERCHANT 3 OFFICE 



28 THE CHINAMAN AS WE SEE HIM 

These market towns are the business centers; while 
the homes of the people are in the villages that sur- 
round them. My assistant pastor, whose home is in 
a village near the great market town of Chick Hom, 
says that at night, when it is still, he can stand, and, 
calling with a loud voice, be heard in twenty vil- 
lages, no one of which contains fewer than a thou- 
sand people. Dr. Henry tells of a famous hill near 
Chick Hom, from whose top can be seen thtee 
hundred and fifty villages, averaging not fewer than 
two thousand souls each. This is but one flash-light 
picture, showing how innumerable the people are. 

The dialect spoken by this vast multitude is, in 
general, the Cantonese, with variations of pronunci- 
ation which grow up among those who, generation 
after generation, are born, live and die on the same 
spot. Those living a hundred miles from Canton 
have a veiy different pronunciation, and yet they 
can understand each other. Still the difference is 
so marked that one is called the Sam Yup Wa, "the 
three district dialect, and the other the Sz Ynp Wa, 
"the four district dialect." The former embraces 
Nam Hoi, Pun Yu, and Shun Tuk, the three dis- 
tricts in and about Canton ; and the latter the four 
districts farther away. 

The Chinese are not divided into castes, and have 
no rigid social order which divides them into fixed 
classes. The word "coolie" is a Hindoo word, and 
should never have been inflicted upon the Chinese. 
Even as used it belongs to them only as laborers, and 
not as slaves in any real sense of the word. Chinese 




HO YOW, CONSUL GENERAL AT SAW FK.ANCISCO 



29 



WHERE THEY COME FROM 31 

women are held and imported as slaves, but no such 
thing as slavery i$ known among men. In all cases 
they have come here voluntarily. It is true, that 
formerly many were brought by contract, as thou- 
sands of other people were. Being very poor, their 
expenses were paid, and an agreement was entered 
into on their part that they would refund the money 
by giving a certain per cent of their wages until all 
was paid. This being contrary to our existing laws, 
none have come for years as contract laborers. 

It used to be charged, and is still believed by 
some, that the famous Six Companies imported 
large numbers of coolie-slaves. Never was charge 
more false. What are the Six Companies? They 
arose in this way. It is the custom of the Chinese, 
when any considerable number of them emigrate, 
to unite together as an Ut Kun, guild, or mutual-aid 
society, with a ton^^, or hall for their headquarters. 
As the' Chinese came from different districts, each 
group formed its own Company, claiming as its 
members all who came from a certain district. The 
three districts in and about Canton, are, however, 
represented by only one Company, as they are but 
few in number. This is called the Sam Yup Com- 
pany. The other districts are represented by five 
Companies, the Kong Chow, Neng Yeung, Hop 
Wo, Yeung Wo, and Shiu Heng. The Neng Yeung 
Company, covering the Sun Neng district, is by far 
the largest, including one-third or more of all the 
Chinese in this country. 

These Six Companies are somewhat of the nature 



32 THE CHINAMAN AS WE SEE HIM 



of benevolent societies. In the early days of Cali- 
fornia they were useful. The emigrants, as Ihey 
arrived, were taken to the Company houses, and 
lodged there until they found work. The helpless 
poor were cared for, and the bones of the dead were 

sent back to China 
for burial. Now 
nearly all who 
come have per- 
sonal friends with 
whom they stay, 
and to whom they 
look for needed 
help ; and their 
bones are found 
to rest quite com- 
fortably in this 
country, at least 
the bones of those 
who have be- 
come freed from 
heathen i n f 1 u - 
ences. The Com- 
panies are dis- 
posed to do much 
in the way of 
defending the rights of their people, standing as 
their representatives, and settling differences which 
are constantly arising-. They are in a large 
measure the guardians of the ancestral idol wor- 
ship. Every Ui Tong has a temple, or joss house, 




THE FORTUNE TELLER 




NENG YEUNG COMPANY AND JOSS HOUSE 



WHERE THEY COME FROM 35 

where the people of their respective districts go to 
worship. 

Since the eastablishment of a Chinese Consulate 
at San Francisco, the duties of the Six Companies 
have been restricted, and many of them are now 
transacted at the Consulate. The present Consul 
General is Ho Yow. He is a graduate of the law 
department of Oxford College, and is a highly- 
educated, polished gentleman. His father was for 
many years a prominent Christian in Hong Kong, 
and identified himself with every good and pro- 
gressive movement there. Mr. Ho Yow has been 
much interested in a Sanitarium for Chinese in San 
Francisco, and has been mainly instrumental in 
securing the funds for it. He is the author of 
several able articles, which have appeared in "The 
Forum. ' ' 

The only real power which the Six Companies 
now hold is that of preventing any person from 
returning to China withoiit a permit issued by them, 
showing that they are not running away from debts 
or claims against them, and that they have paid 
the dues which each Company demands. These fees, 
which are their only source of income, aggregate 
a large sum of money. This fund is used ostensibly 
to meet the official business, but it goes largely to 
enrich the leaders, and to support the idolatrous 
institutions. 

The Christian Chinese could not conscientiously 
pay these dues which were demanded of them, and 
they refused all connection with the Companies. 



36 THE CHINAMAN AS WE. SEE HIM 

Hence Christian Associations of their own have 
been formed. These take the place of the Com- 
panies, and issue their own permits, which prevent 
any person from interfering with the holder's right 
to go" aboard the steamer when returning home. 
The Six Companies have been obliged to acknowl- 
edge their existence, and so do not attempt to exact 
dues from the members of these Associations. 

The immigration of the Chinese to all the various 
countries whither they have gone, has had no ele- 
vating effect upon them — except it be in the solitary 
instance of their contact with us. In some slight 
measure they have felt the uplifting power of West- 
ern. Civ^ilizati on, and the influence of our Chiistian 
religion. Wherever else they have gone the unique 
home life, the abounding vices, and the pagan 
practices which they have carried with them have 
remained unmodified by the touch of loftier ideals. 




Ill 



WHAT THEY BRING WITH THEM 

T is possible to visit China without crossing 
the Pacific. The greater part of fifteen 
blocks, composing San Francisco's Chi- 
nese colony, reflects so accurately the 
life of China, that by going through them 
one can easily imagine himself in the heart of the 
old Empire. The streets are wider than their deni- 
zens were accustomed to at home, and instead of 
looking off to the mountains and the Great Wall, as 
they did in China, they have for their outlook 
Kearney Street, with its fashionable stores, on the 
east, and the aristocratic homes of Nob Hill on the 
west. The houses of Chinatown were, in the early 
days of San Francisco, the finest in the city, and 
were occupied by her best people. They have long 
since been abandoned to the occupancy of the Chi- 
nese; and to lock upon them as transformed under 
their iconoclastic hands tells a pathetic story of the 
contrast between the days that are and the days 
long gone by. 

The streets swarm with men, women, and children 
all talking in the jargon of their own country. 
Every shop and store has its gaudily-painted sign in 

37 



38 THE CHINAMAN AS WE SEE HIM 

flaming Chinese characters. Chinese lanterns hang 
everywhere, and are marvelous in the variety of 
their size and hue, the strangeness of their shape, 
and weirdness of their curiously-painted designs, 
making them always quaint and pleasing to the eye. 
The sidewalks are lined with stalls where fruits, 
edibles, and goods of known and unknown kinds. 




DRUG STORE 



are exposed for sale ; with every nook and corner 
occupied by tailors, shoemakers, and other artisans. 
The odors which greet you are as numerous as the 
doors you pass, and are beyond the power of any 
connoisseur of smells to analyze. A Chinese smell 
has been humorously described as a "mixture and 
a puzzle, a marvel and a wonder, a mystery and a 
disgust, but nevertheless a palpable fact." 



WHAT THEY BRING WITH THEM 39 

The drug stores are an interesting and curious 
study. The proprietor is often a doctor. He may 
be seen wearing large-rimmed glasses and present- 
ing a mysterious, but knowing expression of counte- 
nance, while he is preparing a prescription of 
ground lizards, beetles, cockroaches, skins of cater- 
pillars, bones of snakes, all mixed with the blood of 
toads. Deer horns are a favorite remedy for seri- 
ous maladies, and hot decoctions of herbs for minor 
diseases. Ginseng, a drug which is thought to be a 
veritable fountain of youth, is found in every drug 
store, and is much sought after by the old people. 
Ginseng is cultivated in the northern parts of Asia, 
and in some places in America, and is becoming a 
large item in the trade of the United States with 
China. The Chinese doctor divides diseases and 
their remedies into two classes, hot and cold. If 
there is too much heat in the body they use cathar- 
tics, if too much cold, they employ hot doses. They 
know nothing of the circulation of the blood, but 
distinguish twenty-four kinds of pulse. 

As one passes along the streets of Chinatown, 
every window of every store is filled with the same 
assortment of goods that I was wont to see in Canton. 
There is a predominance of fancy stores, where 
satsuina, cloisonne, and real old Chinese wares may 
be had, provided the taste is sufficiently aesthetic 
and the purse sufficiently long. There are meat 
shops galore, where entrails are so much in evidence 
that one wonders why some meat inspector does 
not, for sanitary reasons, prohibit the sale of such 



40 THE CHINAMAN AS WE SEE HIM 

revolting intestinal displays. Vegetables are found 
in every street, and a large variety of native vege- 
tables are exposed for sale at good prices, and not 
alone to gratify the curiosity of tourists. Bean 
curd, salted egg, rice cakes, and various kinds of 
white turnips, and cornucopia-shaped beans, are 
important parts of these street displays. The Chi- 




ALTAR BEFORE IDOL 



nese import their own kinds of food from China, 
cook it in their own peculiar way, and eat it in a 
.way not less peculiar — namely, with chopsticks. 

Their signboards are a curious study. They do 
not bear the names of the persons composing the 
firms, but fanciful names. They are often quite 
poetical, containing some beautiful sentiment. Over 



WHAT THEY BRING "WITH THEM 41 

the stores we read signs such as these : Kwong On 
Cheung, "Extensive peace and affluence"; Man 
Li, "Ten thousand profits"; Fuk Wo, "Happiness 
and harmony"; Wa Yun, "The flowery fountain." 
The vertical signs of the drug stores read, "Hall of 
joyful relief"; "Vast age hall," etc. Butchers' 
stores have this sign, "We receive the golden hogs. " 




Some cigar makers' signs read, "Abounding happi- 
ness" ; "Fountain of the most excellent, " etc. On 
the windows where opium is dealt out may be read, 
"Foreign smoke in broken parcels"; "No. 2 opium 
sold at all times." This No. 2 is what is scraped 
from pipes after being once used, and sold to those 
who cannot afford the fresh article. In the stores 
and shops are scrolls hanging on the walls, contain- 



42 THE CHINAMAN AS WE SEE HIM 

ing such sentiments as these, "Let the four seasons 
abound in prosperity." "Wealth arising like the 
bubbling spring. " " Customers coming like clouds. ' ' 
Over the doors of dwellings may be seen, "Let the 
Five Blessings come to this door." Inside the 
dwelling may be found, "May good fortune fill the 
house." At the stairway is the motto, "Ascending 
and descending in peace and safety," 

The Chinese undoubtedly appreciate the senti- 
ment of their signs and mottoes. When merchants 
meet for business, they do not immediately plunge 
into it, but begin with tea drinking and smoking, 
often making remarks regarding the scrolls on the 
walls. While they come far short of these good 
maxims and lofty sentiments, they certainly are not 
without an elevating effect upon their lives. 

Their restaurants are notable institutions. They 
are three-story buildings, having balconies gaily 
painted and gilded, with an array of great lanterns 
hanging in rows. Within are found furniture and 
carved partitions imported from China. These are 
the high-toned restaurants, where the Chinese go 
to elaborate dinners and feasts of many courses, 
which are both dull and tedious. There is no "feast 
of reason and the flow of soul." The patrons of 
these establishments are simply animals feeding 
with much parade and formality. 

Besides these palaces for the elite there are many 
cheap eating houses. These are mostly below the 
streets, in cellars. The merchants have their own 
kitchens, and make a dining room of their stores. 



WHAT THEY BRING WITH THEM 43 

Their meat and vegetables are hashed, or cut into 
small pieces, and are brought to the table in a com- 
mon dish, from which each one helps himself with 
his chopsticks. It is the usual custom to have two 
meals a day, one about eleven o'clock, and the other 
late in the afternoon. 

The Chinese have their own barber shops, where 



1. 


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j^ffl 


p£* 




■H^^S 


J^^ 




^^^^ 


W^mB^^^ .rS^J^m^m 



FUNERAL FEAST 



the head, forehead, and thin beard of their faces are 
shaved, their ears scraped, their eyeballs cleaned, 
their backs pounded, and their cues combed and 
braided with silk to make them the required length. 
The cue is universal in China. It was introduced 
between two and three centuries ago by the Tartars, 
when they subdued China; and is a badge of subjec- 
tion, required in former times by law under pain of 



44 THE CHINAMAN AS WE SEE HIM 

death. The wearing of it has grown to be simply 
a national custom. There is no religious signifi- 
cance whatever connected with "its use. Some peo- 
ple think that only Christian Chinamen cut off the 
cue, cease to shave the head, and adopt American 
dress. This is a mistake. Many who are far 
enough from being Christians have done this. As 
I said, it is now a universal custom, and to live in 
China without the cue would be impossible. Those 
who have dispensed with it in this country, before 
they return home let their hair grow so as to put it 
on again. If they would adopt our style of dress 
while living here, they would be accorded much 
better treatment; and they are beginning to see 
this. Yet so extremely conservative are they that 
it takes a long time for any change of custom to 
affect them. 

The Chinese bring their own theaters with them, 
as they are extremely fond of the drama. Most of 
their plays represent historical scenes of past dynas- 
ties, and it often takes weeks and even inonths to 
complete one play. A theatrical troop performed 
in Los Angeles for the special benefit of the mem- 
bers of the great National Teachers' Convention 
which met there, a play, representing in three acts 
a scene of two thousand years ago; viz., a contest 
by different kings for the possession of China, It 
was very much enjoyed by those who witnessed it. 

The orchestra of cymbals, gongs, and screeching 
fiddles is something fearful. The audience sit with 
their hats on, watching the progress of the drama, 



WHAT THEY BRING WITH THEM 45 

with its occasional terrible conflicts and record of 
valorous deeds. They come and go at will, paying 
according to the-time they are present. The scenes 
are all of a serious character. No applause of any 
sort is ever indulged in. Actors are gorgeously 
dressed in the costume of the times which they 
represent; and no women are ever allowed to take 




MEAL TIME 



any part in the performance. The female charac- 
ters are represented by young men who are carefully 
made up to resemble women ; and who speak in a 
most distressingly shrill and squeaky voice. 

The Chinese have also brought over the custom of 
celebrating their own New Year. One-half of their 
months have twenty-nine days and one-half thirty 
days, corresponding as nearly as possible to one 



46 THE CHINAMAN AS WE SEE HIM 

complete revolution of the moon. In this way they 
lose about ten days each year ; to make up for which 
each third year has an intercalary month. For this 
reason their New Year occurs sometimes in Janu- 
ary and sometimes in February. 

Chinatown, during this season, puts on its gayest 
attire, and looks more like an oriental city than at 
any other time. Days are spent in preparation for 
this festival. The homes are thoroughly cleaned. 
The mottoes in inscriptions are renewed. Fresh 
tinsel, and colored bunting, and lanterns of every 
size and color and design hang everywhere. The 
streets are aglow with holiday trappings. All busi- 
ness is abandoned for the time. Every street and 
alley is thronged with men, clad in their finest 
holiday silks and satins. Throwing aside all care 
and anxiety they give themselves up to social cere- 
monies and sports, making this season of all others 
the most joyous. All the people are deeply stirred 
by the excitement of the occasion, and give them- 
selves up to its festivities with true oriental 
abandon. 

At the early dawn of New Year's morning, calling 
is begun. The custom of visiting friends and rela- 
tives on this day is universally observed. Each one 
has a folded red paper card to leave at the house 
where he calls. Light refreshments are offered, 
and the salutation of the season, Kung hi fat tsoy 
la, "Respectfully wish you joy and riches," are 
given and received. If friends meet on the street, 
they bow very low and shake their own hands, The 



WHAT THEY BRING WITH THEM 47 

roar of fire-crackers and bombs, the clanging of 
gongs and the beating of drums, is incessant. It is 
carried just as far as the city authorities will allow. 
The Chinamen beheve in noise to chase away all the 
bad spirits which have gathered during the year, so 
that the new year may be begun free from any evil 
influence. The lights at night present an appear- 
ance both brilliant and artistic. The streets are not 
so crowded as in the day, but indoors all is life and 
gaiety. Feasting, playing, and oriental amuse- 
ments of many kinds, are engaged in, while work 
and sleep are banished for the time. The theaters, 
restaurants, opium dens, and gambling rooms are 
packed with eager throngs on pleasure bent. 

The Chinese retain the funeral rites practiced in 
China. Dying men are often found in outhouses, 
and in rooms holding the bones of the dead packed 
away for shipment home. The Chinamen are very 
superstitious about persons dying in their houses, 
being afraid lest their spirits should haunt the room. 
The bodies of friends who die are dressed in their 
best clothes, or in suits prepared on purpose, and 
laid on the coffin, not in it. Provisions are spread 
out to feed the spirit of the deceased, and to appease 
other hungry spirits who may be hovering about. 
Friends gather around the bier and wail in sorrow- 
ful tones, and often hire mourners to chant the 
praises of the dead. When the ceremonies are over 
the body is placed in the coffin, and borne to the 
cemetery, A son can present no more acceptable 
present to a father than a nice coffin, which is 



48 THE CHINAMAN AS WE SEE HIM 

sacredly preserved in the house until needed by the 
owner. Coffins are often kept for years before they 
are used. Children often walk barefooted behind 
the hearse of a parent, dressed in long white robes 
(white being one of their mourning colors) bowed to 
the ground with grief. Strips of brown paper, 
pierced with holes, and representing money, are 
scattered along the road to buy off bad spirits which 
may be hovering near. After the burning of in- 
cense, and paper clothing, and the performing of 
other ceremonies at the grave, the friends hurry 
back with the food which was taken to the cemetery, 
and feast upon provisions which were avowedly pre- 
pared to appease the hunger of the departed spirits. 

In happy contrast with these elaborate and hollow 
ceremonies are the simple and impressive rites con- 
nected with the funerals of our converts when any 
of them are called from the toils of earth to the rest 
of heaven. 

' The Chinese bring two great vices with them — 
opium smoking, and gambling. Touching the for- 
mer I will speak in a separate chapter. 

The gambling houses are found principally in 
alleys, and are distinguishable by their freshly- 
painted vestibules, heavy doors, and zigzag pas- 
sages. A man is always seen standing in front as a 
watchman, to warn those within by pulling a string 
if danger is near, so that by the time the police 
reach the place, all have escaped by dark, secret pas- 
sages known only to themselves. Report says that 
if weekly dues are paid, police raids are not to be 



WHAT THEY BRING WITH THEM 



49 



greatly feared. That such glaring violations of 
our, laws should be allowed to go on is a sad 
commentary on the unfaithfulness of our reputed 
guardians of the city. For a time these bold 
gambling games 
were almost sup- 
pressed. To evade 
the law, these dens 
are now turned 
into so-called 
social and literary 
clubs; so that one 
in passing along 
the street may 

read, "Chinese 
Merchants' Club," 

"Pacific Asiatic 

Association," 

"Canton Literary 

and Social Club," 

and other titles of 

similar import. It 

is estimated that 

there are at pres- 
ent sixty gam- on guard 

bling houses, and 

eight lottery headquarters in San Francisco. 
The Chinese bring their idolatry with them. They 

set up their heathen temples under the shadow of 

our Christian churches. There are eighteen of 

these temples in San Francisco alone: the Six Com- 




50 THE CHINAMAN AS WE SEE HIM 

panics each having one. The newest, largest, and 
finest is that of the Neng Yeung Company, on 
Waverly Place — being company house and temple 
combined. The principal idol in it is a great, red- 
faced, hideously grotesque Joss, dressed in gaudy 
robes, called Kwan Tai, the god of war. Joss is 
a corruption of the Portuguese word dios, or God 




BUN SUN LOW RESTAURANT 

All idols are called Joss; incense sticks Joss 
sticks; and a temple a Joss-house. Kwan Tai in 
this temple is very popular, as he is supposed 
to have much power in bestowing upon his devo- 
tees bravery, courage, and success in their under- 
takings. The temple is fitted out with all the 
paraphernalia of heathen worship. The principal 
decorations are gilded wood carvings, representing 




'*" 'i ii -•» V* V ^^■>'»>l ^' \l i'-i 



KWAN TAI — GOD OF WAR 



WHAT THEY BRING WITH THEM 53 

scenes from Chinese history and mytholog-y ; elab- 
orate incense urns, gaudy paper flowers, the work of 
women in China; beaded silken tassels, and ebon- 
ized panels which some prosperous merchant has set 
up as a thank offering for a good business year. 

The Chinese do not have set times to assemble 
for worship as we have; but individuals come to 
worship when they have any special thing to seek, 
or any special occasion for thanksgiving. They 
bring their offering and place it before the god, 
light their candles and incense, have the keeper 
strike the bell and drum to awake the sleeping god; 
and, kneeling, pound their heads on the floor and 
mutter their invocations. By means of two blocks 
and sticks of fate they seek to find out if the god 
has granted their request. They offer paper money, 
which is burned in a furnace, and changed into the 
currency of the gods. In the temple of the Kong 
Chow Company, there was recently sold to a temple 
keeper, for twenty thousand dollars, the exclusive 
right for a year to sell the things used in idolatrous 
worship. Verily idolatry is not yet dead ! 

The worship of ancestors, the strong belief that 
every nook and cranny of creation is filled y/ith 
evil spirits, as well as the grosser forms of idolatry, 
have wrapped the Chinese in the intricate meshes 
of the most debasing superstitions. The work of 
Christianizing this great "Gibraltar of heathenism" 
on our western coast is a task which nothing but the 
divine power of the Gospel of Jesus Christ can ever 
accomplish. 



54 THE CHINAMAN AS WE SEE HIM 

This strange people, who have crossed the sea, 
and have set up their idols upon our shores, 
although mingling vi^ith us, learning our language, 
and observing our ways, are still really living for 
the most part in a world of their own. They 
remain isolated from us, retaining to the last their 
peculiar characteristics, and expecting some time to 
go back to live and die among their own people. 
The Chinaman only makes our land a convenience 
for the time being. As some one has said, "He 
does not even change his tailor or his barber while 
he stays here." He will never make America his 
permanent home. This is the very reason why we 
should give him the Gospel to take home with him. 

The solemn thought ought to impress us deeply 
that the Chinese are bearing back to their own 
awakening country impressions for good or evil 
which they receive during their sojourn among us. 
The many thousands of them living in our midsL 
become intimately related to us in business wa)^s. 
To this nation is now being given one of the most 
wonderful opportunities that has ever been offered 
for helping forward the kingdom of God on the 
earth. Through the representatives of the Chinese 
empire who have providentially come to our shores 
we can send back the saving and enlightening influ- 
ences of the Gospel, thus preparing a belated people 
to take their place in the world's onward march. 
How are we meeting this grave responsibility? 



IV 



OPIUM SMOKING 




^ANY of the Chinamen, as we see them in 
this country, are given over to the vice of 
smoking opium. They have a saying at 
home that "Opium shops are more num- 
erous than rice shops. ' ' A vast number 
of China's teeming millions are the slaves of opium. 
It is intelligently asserted that more die every year 
from its effects than are born; and thus the popula- 
tion of the country is slowly decreasing. 

Upon the British government lies the burden of 
blame for this great crime. When the English 
opened up India, they wanted a market for the 
product of poppy which flourished there so well, 
and they found it in China. To-day England's 
revenue from opium amounts to more than forty 
millions of dollars. 

Although opium was not unknown in China before 
that time, yet the practice of smoking it was very 
far from being a common one. And never did 
a government make a more determined effort 
than the Chinese to prevent the curse of an evil 
habit from destroying its people. The opium war 
of 1842 was brought on by its attempt to stop the 



56 THE CHINAMAN AS WE SEE HIM 

importation of the obnoxious drug. China aroused 
itself like a strong man to shake off the giant evil. 
Penalties were imposed upon its use, even to the 
extent of putting its vendors and users to death. 
But what could the government do when foreigners 
were smuggling it into the country continually, 
right before their eyes? 

Resolving that the trade should be broken up at 
all risks, and yet without directly attacking the 
foreign traders, the Chinese resorted to the Oriental 
boycott of the Foreign Factories in Canton. The 
government forbade its own people to have any 
intercourse with foreigners. Immediately every 
Chinese servant left them No man could be had 
for love or money to render them any service, or 
even to sell them food. 

This state of siege lasted for about six weeks. 
At the end of that time the British merchants sur- 
rendered all their opium into the hands of the 
Chinese. It amounted to twenty thousand two 
hundred and ninety-one chests, whi.h had actually 
cost eleven millions of dollars. The Chinese re- 
ceived it at the mouth of the river near the Bogue 
forts, and there destroyed it at the command of the 
Emperor by throwing it overboard, as our fathers 
destroyed the tea in Boston harbor. As it dissolved 
in the sea, great quantities of fish were killed, and 
that opium at least did not kill any Chinese. When 
the Emperor, Tao Kwang, was urged to legalize the 
traffic and tax opium, he gave utterance to these 
memorable words, "I can never consent to derive 



OPIUM SMOKING 



57 



an income from the vices of my subjects." This 
case stands as/ 'a solitary instance in the history of 
the world of a pagan monarch preferring to destroy 
what would injure his subjects, rather than to fill his 
own pockets from its sale." 

As the result of the opium war which arose out of 
this affair, China was compelled to pay England 




uriUM JOINT 



six millions of dollars for the opium destroyed, open 
five of her ports to foreign trade, and cede the 
Island of Hong Kong as an English colony. 

The degenerate son of this noble Emperor gave 
way to the pressure of foreign ministers, and to 
help secure a revenue for the support of his totter- 
ing throne, legalized the nefarious traffic. 

The opium-smoking habit was so well adapted to 



S8 THE QHINAMAN AS WE SEE HIM 

the Asiatic nature by its quieting, soporific, and yet 
gently exciting effect, that it grew with fearful 
rapidity. In order to meet the increasing demand, 
China herself began to raise the poppy in large 
quantities ; and already those regions are becoming 
impoverished which have been devoted to its culti- 
vation, instead of to the raising of food to support 
the population. 

The opium-smoking curse has crossed the seas to 
our land, as well as to all the places where the 
Chinese go. Opium dens abound, both above and 
below ground, in San Francisco's Chinatown. To 
reach the subterranean dens one has to go down 
rickety stairs, along narrow pasages where darkness 
reigns, and into low wretched rooms whose hor- 
rors no words can describe. Far away from the din 
of outside life the silence of death reigns supreme. 
The air is full of the stupefying smoke of opium. 
No ventilation ever reaches there, and no light 
penetrates the gloom except from the feeble flames 
of a few flickering opium lamps. Men are found 
curled upon the bunks in different stages of stupe- 
faction. Some are still conscious, while others are 
in a dreamy state of oblivion. Some are dried-up, 
sallow-colored sots; while others still retain much 
freshness and vigor, they having so far only indulged 
to a moderate degree. 

No one can go through the Chinese quarters with- 
out seeing how prevalent the practice of opium 
smoking is. Every lodging house has its opium 
bunks, and the air is filled with its fumes. The 



OPIUM SMOKING 



59 



restaurants furnish opium couches, set in alcoves; 
much as our hotels do bars. Almost every store 
has its place in the rear where business transactions 
are made over the opium pipe. Every guild hall 
has its opium couch, and even some homes are fur- 
nished with them. 

The Chinaman does not get drunk with liquor 




.V QUIET SMUKE 



His convivial bowl is a cup of tea. The only kind 
of strong drink in which he indulges is Samshoo, or 
spirit of distilled rice, which he usually drinks in 
small quantities, as the wine cups are not larger 
than thimbles. It quickly flushes the face but does 
not inebriate. But he loves the opium pipe, and 
finds solace and enjoyment in that as in nothing 
else, 



6o THE CHINAMAN AS WE SEE HIM 

Opium does not lead a person to crime and deeds 
of violence as the drinking of liquor does, but its 
blight is none the less deadly. If it is not so violent 
in its effect, it is far more insidious. If it does not 
lead a man to beat his wife and children, it does 
lead him to sell them as slaves. It saps a man's 
physical vitality, and utterly ruins his manhood. 

I do not assert that as soon as a man begins to 
smoke he loses all virility, and becomes enfeebled 
in body. This is what some suppose. The habit of 
smoking a few pipes a day may not show itself much 
for years. A moderate smoker, who has a strong con- 
stitution and" strong will to hold himself in check, 
may continue the use of the drug without disastrous 
results upon his healt i or spirits. But even these at 
length become so much the slaves of the habit that 
they are too wretched and languid to go about their 
daily business without its stimulus. One who 
smokes even in moderation is n(>t to be trusted. 
He soon becomes idle. He loses his moral sensibil- 
ities. His interest in work and ability for it are 
gone. His appetite for food diminishes. Mentally 
even more than physically, he becomes unfit for any 
responsible duty. The habit being an expensive 
one, he is soon brought to poverty. His days and 
nights are spent on the opium couch. His chains 
are forged tighter day by day, and very seldom is he 
ever able to emancipate himself from the tyranny 
of the habit which is dragging him down to death. 
The question, what per cent of the Chinese in this 
country smoke? is difficult to answer correctly. In 



OPIUM SMOKING 6i 

New York City, a tour through Chinatown revealed 
the fact that one-fourth of the whole number of 
places were provided with bunks for the smoking of 
opium: while only three or four places were discov- 
ered where white visitors smoked. In San Fran- 
cisco's Chinatown, it is a rare thing to find white 
persons smoking. No doubt much of it is done, but 
its devotees follow it in other secret places. Thirty, 
or possibly as high as forty per cent of the Chinese, 
and the one-half of these confirmed smokers, is per- 
haps as near the truth in regard to numbers as we 
can come. 

The large amount of opium brought into our 
country every year, tells how prevalent the vice is. 
The drug comes in two forms — crude and prepared. 
The black, waxy, prepared article, all ready for the 
smoker, is the form in which it generally comes. 
Its importation has reached as high as one hundred 
and twenty thousand pounds a year. Owing to the 
decrease of the Chinese population, it is now con- 
siderably less than that. When we add the large 
amount which is constantly being smuggled in, it is 
easily seen to what an extent it is used. Our gov- 
ernment receives a yearly revenue upon opium of 
something like three-quarters of a million of dollars. 

We denounce Great Britain for her opium crime, 
but how much better is our own government, which 
has received many millions of dollars into her 
coffers, by admitting this poison into our land? 
How dare our government legalize the importation 
of prepared opiam, when almost its only use is to 



62 THE. CHINAMAN AS WE SEE HIM 

kill men? Surely it is blood money! Shall we not 
do what many of the better class of the Chinese 
themselves advocate, namely, have our govemmenc 
put its prohibitory seal on this curse, which is not 
only destroying so many Chinese, but which is also 
laying its blighting hand upon our own race? 







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V 



HATCHET MEN" 




'IGHBINDERS openly flourish in our 
countr}^ as they could not do in their 
own. There their heads would soon roll 
in the dust. Here they carry on high- 
handed crime in spite of our authorities. 
"Hatchet men" is the name by which the Chinese 
themselves commonly^ call them. In view of the 
character of the men, the name is certainly a very 
significant one. As to the origin of the word 
' ' Highbinders, ' ' I have heard that it was first used 
by an Irish policeman in New York in speaking of 
a Chinese tough, and the word has stuck to this kind 
of Chinaman ever since. 

The original society in China is called, Heaven 
and Earth League, or Triad Society. It was first 
formed for the purpose of overthrowing the reigning 
dynasty. Although it became quite powerful in 
South China, it was never popular with the masses, 
owing to the intimidation and oppression employed 
against those who would not join it. 

The highbinders claim to have some relation to 
the Freemason fraternity. There is a popular tradi- 
tion that lodges of Chinese Freemasons exist in 

65 



66 THE CHINAMAN AS WE SEE HIM 

China. I remember, when a young man, hearing 
this asserted by Masons as a fact. There is no 
question whatever that many resemblances do exist 
between them. This is especially the case in the 
initiatory rites. But in reality there is no connec- 
tion between them. If the Masons understood what 
the highbinders really are, they would be very slow 
to claim kinship with them. 

In China there may have originally been some 
good things in the association, but if so it soon degen- 
erated into an order whose aim was plunder and 
power. During the progress of the great Tai-ping 
rebellion which devastated so many provinces, and 
threatened at one time to overthrow the present 
reigning dynasty, the Triads were very powerful. 
But with the supression of that rebellion under 
General Gordon, and the execution of so many red- 
turbaned rebels, the Triad society seemed to go out 
of existence. But though it did not dare show its 
head for a long while, it still secretly lived, and in 
recent years has shown renewed life in the rebellious 
outbreaks against the governinent which have taken 
place: 

The Triads, or highbinders, came to San Fran- 
cisco thirty-seven years ago, and planted themselves 
in this soil under the high-sounding name of Chee 
Kung Tong, "Chamber of High Justice. " While the 
society retains its old form, its character has changed 
somewhat from what it was in China. Being 
divested of all political color, it has come to be little 
more than a society of blackmailers, robbers, and 



"HATCHET MEN" 



67 



assassins. Professing to be a benevolent association 

formed for purposes of mutual protection, it is really 

a closely-organized band of villains and murderers. 

The ordeal of initiation is said to be something 

terrific. Under 
naked swords and 
spears, before 
grim idols, and 
with cups of min- 
gled wine and 
blood, and the 
decapitation of a 
cock's head as an 
intimation of what 
will be done in 
case of treachery, 
the novice, with 
awful oaths, is ini- 
tiated into the 
order. There are 
many secret signs, 
passwords and 
symbols which are 
known only by the 
initiated. 

This hydra- 
headed monster 
has many branches. In the cities of the East it 
goes under the name of Ye Heng Ui. I have 
read a learned essay written by some American, 
showing that the Ye Heng Ui of the East was 




HATCHET MEN 



68 THE CHINAMAN AS WE SEE HIM 

a virtuous society. But while making a show 
of goodness, and even having on its roll some 
members of respectable character, who joined it 
under a misapprehension, it is a part of the same 
evil thing which has its headquarters in Spofford 
alley, San Francisco. 
/* On this coast there are many highbinder societies. 
Some are branches of the Chee Kung Tong, and 
are organized for special kinds of work; but many 
of them are rival tongs. Some are especially con- 
nected with the gambling interests; some are 
organized to protect the brothels; and some for the 
importation and traffic in women. In case a woman 
seeks to escape from her life of slavery, as often 
occurs, the most common way of dealing with her is 
for a highbinder to swear out a charge of grand 
larceny against her, and she is cast into prison by 
the officers of the law. This puts her in the power 
of her owner, and if she returns, as she often finds it 
best to do, he lets the case of larceny go by default. 
But if she can get to the Refuge Home, the mission- 
aries can generally protect her from those who 
would drag her back to infamy. Woe, however, be 
to the Chinaman who helped her to escape, if he is 
found out!_J 

There are other tongs or guilds among the Chi- 
nese, which must not be confounded with the order 
of the hatchet men. I refer to the trades unions, 
of which there are many. The Chinese surpass any 
other people I ever heard of for societies. Many of 
them are "wheels within wheels." Each separate 



HATCHET MEN" 



69 



object must have its own tong or iii. The mosl 
important of .these trades unions are those of the 
laundrymen, cigarmakers, shoemakers, jean clothes 
tailors, underwear manufacturers, and other smaller 
unions. Their general character and object are 
much like those of 
our own unions. 
They regulate 
wages, settle dis- 
putes, protect each 
other from being- 
wronged by white 
people, and pro- 
tect themselves 
against their own 
people who would 
take away their 
work. This they 
do by strikes, and 
sometimes by the 
use of physical 
force. When a 
non-union man is 
found working 
among them, they 
quit work until 
he is dismissed. The members themselves do 
not seek work, but when out of employment 
report to the headquarters of the union, which thus 
becomes a kind of employment bureau. They 
defend their interests sometimes by employing 




highbinders' headquarters 



70 THE CHINAMAN AS WE SEE HIM 

force to fight against other unions. This is when 
the "hatchet boy's" work conies in. If a member 
of their own union makes himself especially obnox- 
ious his name is handed over to the hatchet men, 
and that Chinaman disappears. Nobody knows 
what has become of him. Perhaps he has returned 
to China, or has gone to the Eastern States, but 
more likely he has been blotted off the face of the 
earth. 

;| If a man is to be gotten rid of, the hatchet men 
stand ready, for a consideration, to undertake the 
task. In secret conclave they deliberate over the 
case of one who has offended them, and select 
the agent who is to make way with him. He gets 
a round sum for the job. If arrested they agree to 
clear him in the courts, if he is imprisoned or killed 
a goodly amount is given to his family. Few China- 
men have the courage to stand against the fiat of 
this dark tribunal, and they all fear its power much 
more than they do our own courts of justice. They 
have different ways of dealing with those who have 
incurred their enmit3^ If it is not deemed prudent 
to assassinate them, charges are made out against 
them in our courts by means of false witnesses. A 
complete chain of evidence is forged by which many 
an innocent man is condemned. It is not only diffi- 
cult to clear one against whom the highbinders have 
laid charges, but it is equally difficult to convict one 
whom they have undertaken to defend. 

Many are laid under tribute to their blackmailing 
schemes. Their victims generally find it wiser to 



"HATCHET MEN" 71 

submit to their demands than to offer resistance, 
and be ruined in their business, or lose their 
employment, if not their lives. The revenue of 
these hatchet societies is very large, hence they 
never lack for money to carry on their nefarious 
work. Money and cunning seldom fail to thwart 
the ends of justice, and accomplish what they 
undertake. 

The highbinders have their regular band of paid 
fighters, who wear chained armor, carry revolvers, 
knives, and other kinds of concealed weapons. 
Nearly all the shooting affairs in the Chinese quar- 
ters of San Francisco and other towns, may be laid 
to their charge. The street battles which so often 
occur, are brought about by a contest between rival 
tongs. Perhaps there has been some slave girl 
stolen, who was under the protection of some other 
society, or blackmail is levied by a rival tong, or in 
some way the rights of others are encroached on, 
and a deadly contest arises, which nothing but 
blood can wipe out. 

This class of the Chinese is confined to a compara- 
tively small circle. The great mass of the people 
have no sympathy with these villains, and would be 
delighted to see them brought to justice. When, 
on several occasions, attempts have been made to 
put them down, the great body of the Chinese have 
been highly pleased with the prospect. It is hoped 
that the day is not far distant when these men who 
defy our laws, plot bloody conspiracies, and sustain 
vile haunts of vice, shall be suppressed. None 



72 THE CHINAMAN AS WE SEE HIM 

would breathe freer, or be more delighted at this 
result, than the law-abiding Chinese themselves. 

These societies are not to be confounded with the 
"Boxers" of China. It is true, however, that the 
lines between all these different societies are hard 
to distinguish, and when interest demands it, they 
often run into one another. The "Boxers" are 
called Ye Wo Kun, or "Righteous United Fists." 
The character for fists is used also for boxing; hence 
the name. The name by which they are called 
among the better class of Chinese is Kiin Fai^ "Fist 
rascals," The Rev. W. O. Elterich, of Chefoo, 
China, says of them that they form a secret society, 
the members of which go through a drill, in which 
they invoke certain spirits by incantations, and then 
beat their bodies with a brick to harden the body 
until they can endure pounding by knives with- 
out injury. This drill probably gave rise to the 
popular nickname of "Big Knife Society." They 
are supposed to have an incantation consisting of 
nineteen characters. Those who know eight of 
these characters can fight ten thousand men ; and 
those acquainted with sixteen or seventeen charac- 
ters, can pull down foreign houses as easily as they 
can move a tea box. These are the stories circu- 
lated and believed in by the ignorant multitude. 
To convince the multitude of their immunity from 
harm they allow friends to fire guns at them, only a 
few paces distant. This is usually managed so that 
no serious consequences follow, but not always. 
They claim to be patriotic in their aims, their ruling 



"HATCHET MEN" 73 

purpose being to preserve the land to the natives, 
and to drive out all foreigners. The motto is, "Pro- 
tect the Dynasty, Exterminate the Aliens." 

This society has spread very rapidly throughout 
the northern provinces, and is also extending into 
the southern part of the empire. It is favored by 
many of the high officials, and the Empress Dowager 
uses it to carry out her iniquitous plans. Since she 
has deposed the Emperor Kwang Hsu, who was 
heartily in sympathy with Christian progress, and 
has taken the reins of govermnent into her own 
hands, she has been glad to use the Boxers in carry- 
ing out her anti-Christian and anti-foreign policy. 
In the convulsions now agitating China, this secret 
society is but a tool in the hands of the govern- 
ment for driving out foreigners, and destroying 
Christianity. 

The Boxers were at first an athletic secret society 
which had been formed for mutual protection 
against bands of robbers in the province of Shan- 
tung. When the Germans seized so large a portion 
of that province upon the pretext of compensation 
for the murder of two missionaries, the Chinese 
believed it to be the beginning of an attempt to 
seize the whole province and even the entire Empire. 
This aroused the patriotic Boxer Society, and they 
determined to drive the foreign intruders from their 
country. To aid them in their work they laid claim 
to certain magic hypnotic powers by which they 
inspired the multitude to believe that they could 
make themselves invulnerable to foreign bullets, 



74 THE CHINAMAN AS WE SEE HIM 

and possess other supernatural powers. This 
Boxer movement spread with wonderful rapidity, 
and, with the encouragement of the government 
itself, led on to the frightful excesses and crimes 
for which they have become noted. 

In California, as at many points outside of China, 
a Reform Association has risen which strongly 
opposes the Boxers. It was formed to put down 
the rule of the Empress Dowager, and restore the 
Emperor to his throne. For this reason it is called 
Po Wong Ui, "Protect Emperor Society." It 
claims a large membership, five thousand of whom 
are in San Francisco. Practically all the Chinese 
in the Hawaiian Islands are members. Its founder 
is Kang Yu Wei, who was formerly near the 
deposed Emperor as Advisor, but had to leave the 
country to save his head, upon which a high price 
now rests. The Society strongly favors the intro- 
duction of Western civilization into the Empire. 
No partition of China is one of its strong tenets. 
It looks to the overthrow of the Manchu Dynasty, 
and the restoration of a pure Chinese rule. 

As the Chinese abroad are from South China, 
they are all opposed to the Boxers. The Christian 
Chinese of San Francisco, in a series of resolutions 
recently sent to President McKinley, said, "We 
deplore the Boxer insurrection in Northern China. 
The Chinese now resident in the United States have 
no sympathy whatever with this wild, murderous 
horde of misguided Chinese. It should be borne in 
mind by the American public that the Chinese 



"HATCHET MEN" 75 

residing in this country come from the Kwong Tung 
province, of which Canton is the capital. Not only 
is there but little anti-foreign feeling in this part of 
China, but a growing spirit of friendliness. The 
Chinese living here have a much better understand- 
ing of Western people, by coming in constant con- 
tact with them; and the many Christian Chinese 
from the United States returning to that province 
carry with them the spirit of the truth." 




VI 



HOW THE TREATIES WERE KEPT 

T would be an interesting study in ethics 
to review the whole subject of Chinese 
immigration. But we must content our- 
selves with a brief history of the treaties 
regulating their immigration to our 
country, and of our entrance into China. 

In February, 1844, while President Tyler was in 
office, Mr. Caleb Cushing succeeded in negotiating 
a treaty which gave the right of American residence 
at the five ports of China. Two clauses in that 
treaty have been called "Our Magna Charta in Far 
Cathay." The first gave the right of United States 
citizens being tried in their own Consular courts. 
The second granted to Americans resident in China 
the same privileges and immunities that are granted 
to any other nation. These two stipulations have 
been fully exploited by the press. 

In 1858, a second treaty was arranged, during 
President Buchanan's administration, and the priv- 
ilege of sending a minister each year to Peking, 
and the entrance for residence and trade to six 
new ports in China was secured. The following 

clause in this treaty furnishes food for thought in 

76 




77 



HOW THE TREATIES WERE KEPT 79 

the face of events which happened during the years 
from 1854 to, 1882. "There shall be, as there 
always has been, peace between the United States 
of America and the Ta Tsing Empire, and between 
their people respectively. They shall not insult or 
oppress each other for any trifling cause, so as to 
produce an estrangement between them," etc. 

There was no "estrangement" between the gov- 
ernments for a few years, but delightful harmony. 
To nearly all, the Chinaman was a friend and 
brother — commercially at least. For was he not 
invaluable in the family, for work on the Pacific 
Railroad, for the reclamation of tule lands, and for 
picking fruit in the orchards? 

The favor with which the Chinese were regarded, 
in the main, during these years, led to the opening 
of negotiations for a third treaty. Mr. Burlingame, 
who had won a wonderful popularity with the Chi- 
nese government, while he was our minister at 
Peking, was appointed by the Chinese as their 
representative to make such a treaty, which was 
ratified by the two governments in 1868. 

Note the language of this treaty: "The United 
States of America and the Emperor of China cor- 
dially recognize the inherent and inalienable right 
of man to change his home and allegiance, and also 
the mutual advantage of the free migration and 
emigration of their citizens and subjects, respec- 
tively, from one country to the other for purposes 
of curiosity, of trade, or as permanent residents." 

The harmony which had thus far, for the most 



8o THE CHINAMAN AS WE SEE HIM 

part, prevailed, began to be disturbed. Dark, 
threatening clouds began to gather in the political 
sky. While Mr. Burlingame was in San Francisco, 
in April, 1868, his mission was regarded as the 
inauguration of closer relations between the two 
countries. He and his Chinese retinue were treated 
with the most marked respect, and not a word was 
said in denunciation of the Chinaman. But a little 
later, and especially after his sudden death, the 
storm, which had been brewing, began to break. 
Everything which could be said against the Chi- 
nese and their vices, was set forth in the most 
sensational style. The tocsin of war was sounded, 
and the words, "The Chinese must go," became 
the shibboleth of the working classes on the Pacific 
coast. Such flaming headlines as "Boycott the 
Mongolian," "Coolie cunning, " "Chinese perjury," 
"Tricky Chinese," bespattered the columns of the 
daily press. 

Changes were rung on all the well-known poems 
from "Mother Hubbard," and the poor abused dog 
who found the cupboard bare, to the grand old 
hymn, "Strike for your altars and your fires," to 
show how menacing the Chinese were to our social 
and industrial institutions. One would think our 
food supply was soon to be exhausted by the hordes 
of incoming Chinese ; and that our standing army 
must soon be called upon to defend our homes ! 

Riotous sand-lot and street meetings were held 
every night, and addressed by incendiar}^ speakers 
of the Dennis Kearney stripe. The crimes and 



HOW THE TREATIES WERE KEPT 83 

vices of the Chinese, and the injury caused by their 
cheap labor, were set forth in exaggerated lan- 
guage. The' low, idle elements of the cities were 
aroused to liotous acts. Such headlines as these 
were often seen in those days, "Chinese coal miners 
attacked at Seattle"; "Chinese expelled from 
Eureka"; "Chinese driven out of Tacoma" ; "The 
hop pickers attacked at Seattle"; "Chinese mineis 
mobbed at Cheyenne"; "Brutal riot at Denver." 

Many young men belonging to the hoodlum class 
stood at street corners, where express wagons loaded 
with fresh arrivals of Chinese must pass, and with 
curses and vile epithets, which fortunately the 
Chinese could not understand, and with stones and 
pistols which, unfortunately, they did understand, 
emphasized the words of the treaty, "they shall not 
insult or oppress. " H we except the Jews in former 
times, no people have been more despised and per- 
secuted than the Chinamen in this Christian land. 
They have been stoned, spit upon, beaten, mobbed, 
their property destroyed, and they themselves 
unjustly imprisoned and murdered. All this in 
free America, under our flag, and in the face of 
sacred treaty rights. 

At length the outcry against this barbarity 
reached the ears of our government at Washington, 
and a special embassy was sent to Peking to nego- 
tiate a fourth treaty. The Imperial government, 
with wonderful magnanimity, granted all that was 
asked, and a new treaty was made in 1880, the first 
article of which reads: "Whenever, in the opinion 



84 THE CHINAMAN AS WE SEE HIM 

of the United States, the coming of Chinese labor to 
the United States, or their residence tlierein, affects 
or threatens to affect the interests of that country, 
or of any locality within the territory thereof, the 
Government of China agrees that the Government 
of the United States may regulate, limit, or suspend 
such coming or residence, but may not absolutely 
prohibit it.'" The second article declared that, 
"those Chinese laborers who are now in the United 
States shall be allowed to go and come of their own 
free will and accord, and shall be accorded all the 
rights, privileges, immunities and exemptions which 
are accorded the citizens and subjects of the most 
favored nation." 

This treaty was scarcely signed before there arose 
brutal riots, bloody massacres, and cruel outrages 
against this defenseless people. For these no 
redress has ever been made. To crown all, on May 
6, 1882, Congress passed the Scott Restriction Law; 
which, with the amendments afterwards made, pro- 
hibited all Chinese from entering our country, 
except the few privileged classes of merchants, 
officials, students, teachers and travelers. Shade 
of Burlingame! Spirit of i868! What a faithful 
observance of solemn agreements by a heathen 
people, and what a violation of their letter and 
spirit by a Christian nation! 

Yet even these laws were not drastic enough, and 
on May 5, 1892, Congress enacted the Chinese 
Registration Law, called the Geary Law. This law 
required all Chinese laborers to register within one 



HOW THE TREATIES WERE KEPT 85 



year after the passage of the act, and secure a cer- 
tificate of registration, as evidence of their right to 
remain in this country. Merchants could also 
register, by way of precaution, if they chose. As a 
matter of course those laborers who were found in 
the country one 
year after the pas- 
sage of the Regis- 
tration Law, with- 
out a certificate, 
were liable to be 
apprehended and 
deported to China. 
The number re- 
quired to register 
was thought to be 
one hundred thou- 
sand, but as a 
matter of fact only 
thirteen thousand 
two hundred and 
forty-three regis- 
tered under this 
act, as the Six 
Companies, deem- 
ing it an uncon- 
stitutional law, ordered the Chinese not to register. 
A test was made. After an elaborate discussion of 
the whole matter, the trial finally resulted in declar- 
ing the law constitutional. 

November 3, 1893, an amended act, known as 




OPIUM GUEST ROOM 



86 THE CHINAMAN AS WE SEE HIM 

"The McCreary Bill," was passed, extending the 
time of registration for six months. One hundred 
and six thousand, eight hundred and eleven actually 
registered. This bill was designed to regulate 
immigration for the term of ten years. 

These laws called for a revision of the treaties, as 
well they might. A new treaty, ratified by our 
government and the emperor of China, went into 
force December 8, 1894. This provided for abso- 
lute prohibition of immigration for ten 3'-ears of all 
laborers, except the following privileged classes. 
"A Chinese laborer who has a lawful wife, child or 
parent in the United States, or property therein to 
the value of one thousand dollars, or debts of like 
amount due him, and pending settlement." 

The enforcement of the exclusion law embodied in 
this treaty is found to work great hardship to the Chi- 
nese. They have to prove by not fewer than two 
reliable white witnesses (which are often difficult to 
procure), that they have a right to live in this 
country, or to land after returning from a visit 
home. When they do arrive, merchants, laborers, 
are all alike penned up, like a flock of sheep, in a 
wharf -shed, for many days, and often weeks, at theii 
own expense, and are denied all communication 
with their own people, while the investigation of 
their cases moves its slow length along. The right 
of bail is denied. A man is imprisoned as a crimi- 
nal who has committed no crime, but has merely 
failed to find a white man to prove his right to be 
here. A man is imprisoned, not until some one 



HOW THE TREATIES WERE KEPT 87 

proves his guilt, but until he, arrested on suspicion, 
can prove his innocence. The law thus discrim- 
inates against class and race. It treats the Chinese 
as no other nation under the sun is treated. These 
discriminating laws are a great and unnecessary 
wrong against a defenseless people, and their harsh 
execution makes matters still worse. The poor 
Chinaman, who has no friend, must abide by the 
requirements of an unjust law. He feels the great 
injustice that is done him by our government, and 
is righteously indignant at the manner in which he 
is treated by a so-called Christian people. Yet we 
wonder that he is so slow in conforming to our 
ways, and accepting the Christianity which we seek 
to impose upon him. 

Under these oppressive laws the Chinese colonies 
in America have gradually diminished until they 
do not probably exceed in population one hundred 
thousand in the whole country, eighteen thousand 
of that number being in San Francisco. However, 
Mexico and Canada have extensive border lines, 
with a limited U. S. Customs' police force, where 
the guardians of the law are doing faithful duty, 
but the corruptions of officials at Hong Kong, 
Macao, and Canton, as well as at our own ports, 
make it easy for any one to enter under the specified 
classes, if he is able to pay what it costs. 

As an illustration of the feeling toward the China- 
man, the children in one of the primary schools in 
San Francisco had bought an American flag for 
their use. When the teacher asked them for some 



88 THE CHINAMAN AS WE SEE HIM 

sentiment to inscribe upon it, one little fellow said, 
"The Chinese must go. " 

If the treaties with China have been so poorly 
kept at this end of the line it is well to remember 
that at the other treaties were forced upon the 
Chinese by foreigners, at the point of the bayonet. 
If China had been unmolested by foreign powers, 
she certainly would never have troubled them. 
Neither would she have been compelled, as she has 
been by all the instincts of self-defense, to learn the 
art of modern warfare. It should never be for- 
gotten that treaties were thrust upon her for the 
purpose of gain and greed, whatever other pretext 
may now be offered. If the foreign powers, 
especially Great Britain, were brought before a 
righteous tribunal, how much might be said in 
extenuation of China's attitude to-day. The 
nations of Europe, by their superior skill in the 
science of war, forced their way into China, and 
compelled that people to open up their country, 
before they were prepared to come out and enter 
into an utterly new world. Ever since the iron 
heel has been planted upon a peaceable, quiet, 
industrious people, she has been dominated in a 
most unjust and insolent manner. Because she 
was rich in territory, covetous eyes have been upon 
her, and under pretense of reparation for some 
slight grievances, or for other causes, the partition 
of her country among the allied powers, has been 
the common talk of the world. 

How would we feel if placed under similar cir- 



HOW THE TREATIES WERE KEPT 89 

cumstances? Human nature is about the same 
among all the races of earth. Is it to be wondered 
at that there is intense hatred of foreigners cher- 
ished by the Chinese? They are by nature a long- 
suffering, patient people, who will bear much and 
long. But when once aroused, they become 
vindictive, cruel and revengeful beyond all that is 
reasonable. Yet I doubt whether they have more 
of native savagery than that which crops out in 
other races when occasion arises. While there can 
be no excuse for her horrible murder of innocent 
men, women and children, yet there are many 
things to be taken into account when we come to 
the bar of exact justice. 



VII 



ORIGIN OF CHINESE MISSIONS IN AMERICA 

HE presence of so many thousands of these 
strange people in our country, where the 
spirit of Christianity in some measure 
prevails, could not fail to arouse the 
interest of many warm hearts with the 





THE OLD MISSION HOUSE 



wish to do them good. Whatever might be thought 

of the desirableness of having such a peculiar people 

in our land, those bearing the spirit of Christ could 

90 



ORIGIN OF MISSIONS 91 

not leave them alone in their ignorance, without 
trying to put some gospel light into their dark minds. 
So, at an early date, organized effort was made to 
reach them. 

In 1852, a Memorial was sent from the Presbytery 
of California to the Presbyterian Board of Foreign 
Missions in New York, asking that a Christian 
mission be planted among the Chinese on the Pacific 
Coast. To this request the Board most heartily 
responded. 

Rev. Wm. Speer, D. D. , who had been a mission- 
ary in Canton, China, for four years, and who was 
compelled, on account of impaired health, to return 
to this country, was appointed by the Board to this 
work. Dr. Speer' s knowledge of the Canton dia- 
lect, and his experience in mission work in China, 
especially qualified him for this position. He, with 
his wife, sailed from New York in October, 1852, 
and entered the Golden Gate on the 6th of the fol- 
lowing month. He was welcomed, not only by the 
Christian people of our own race, but also by 
several Chinamen who had been instructed in Chris- 
tian schools in China. 

Dr. Speer at once entered upon his mission work 
with great earnestness and zeal. He found that one 
of the most immediate and urgent needs of these 
immigrants was medical aid. Greedy and merciless 
ship owners at Hong Kong treated the Chinese 
much as the Africans were treated in the days of 
the old slave trade. Hundreds were packed down 
under the hatches of small vessels, or in miserable 



92 THE CHINAMAN AS WE SEE HIM 



old hulks of ships; the promised voyage of a few 
days being often prolonged into months. This, 
along with wretched food, brought on disease, so 
that in some cases, from one-fourth to one-third of 
those on board died, and were cast into the sea. 
Many of those who survived reached San Francisco 
broken down in health and in great need of medical 

help. Dr. Speer, being 
a physician as well as a 
minister, opened a dis- 
pensary, which was not 
only of great benefit to 
their bodies, but secured 
their confidence gener- 
ally, and opened the way 
for a favorable hearing 
of the Gospel. 

Regular preaching 
services were begun in 
February, 1853, before a 
large audience of Chinese 
and Americans. A Sab- 
bath school was speedily 
commenced in connection with this service. The 
sermon was first preached in Chinese, and afterwards 
repeated in English. The first American mission- 
ary to China, the Rev. Dr. E. C. Bridgman, with 
his wife, being in the city, were present at this first 
service, and Dr. Bridgman made a short address 
after the sermon. 

A number of Chinese Christians, who had been 




REV. WM. SPEER, D. D. 



ORIGIN OF MISSIONS 



93 



converted in China, were found in San Francisco, 
and four of these were organized into a Chinese 
Church on November 6th, 1853. This was the first 
Chinese church in the new world. The elder 
chosen was Lai Sam, a brother of the wife of Leung- 
A-fah, a famous evangelist in China — the first native 
evangelist in modern times. He was ordained by 
Rev. Dr. Robert Morrison, the first modern mis- 
sionary in China. 

Dr. Speer was encouraged in 
his labors, by seeing a number 
of men apparently led to faith 
in Christ, who afterwards bore 
faithful witness to the fact in 
their lives. Yet he baptized 
only one. This was Yeung 
Fo, who became an active, 
earnest colporteur of the 
American Tract Society. 

Dr. Speer very early took 
measures to secure a perma- 
nent home for the mission. A 
lot was purchased on the north- 
east corner of Stockton and Sacramento streets, 
afterwards so well known as 800 Stockton Street. 
At the close of a lecture given by the Doctor to 
secure a building fund, a contribution from Ameri- 
cans and Chinese was received, amounting to eight 
thousand dollars. By other means twelve thousand 
more was raised. Later, this sum was increased by 
a loan of five thousand from the Board of Foreign 




LEE KAN 



94 THE CHINAMAN AS WE SEE HIM 

Missions ; and a building suited to the needs of the 
work at that time was erected. The upper story pro- 
vided a home for the missionary. The main story 
was a chapel and study ; and the basement was used 
for school and other purposes. The building was 
dedicated in July, 1854. Subsequently the sub- 
scribers relinquished their claims upon the property, 
and it was deeded to the Presbyterian Board of 
Foreign Missions. 

The writer has in his possession the original 
subscription book, which is an interesting little 
document. It contains the names of persons and 
business firms who were contributors to the building 
fund of the Mission House, many of whom are 
familiar to old Californians. Among them — many 
of whom gave five hundred dollars — are found such 
names as these: Henry Haight, John P. Haven, 
Wm. T. Coleman, James B. Roberts, Thos. H. 
Selby & Co., Flint, Peabody & Co., Nathaniel Gray, 
H. P. Billings, Palmer Cook & Co., and J. L. 
Folsom. 

As many Chinamen, especially among the younger 
men, were desirous to learn English, an evening 
school was opened at an early date, and the room 
soon filled with scholars. This gave an opportunity 
not only to impress upon them religious knowledge, 
but to enlighten them in geography, astronomy, 
and other branches of science. Globe, telescope, 
magic lantern, and other apparatus were used in 
giving instruction. Many of the pupils developed 
into intelligent men who proved themselves very 



ORIGIN OF MISSIONS 95 

useful in helping to elevate their own people, both 
in this country and in China. 

Some of them are spoken of by Dr. Speer, as 
undertaking manufactures by American methods, 
and with American machinery. Others became 
intelligent and .trusted employees in American 
financial and commercial establishments. One 
remarkable man was helped, through a noble Chris- 
tian friend, to perfect himself in engine and steamer 
building. He constructed at San Francisco a beau- 
tiful and complete steamboat a few feet long. He 
afterwards exhibited at Sacramento a small locomo- 
tive, an open car, and a railroad track, which his 
friends claimed was the first passenger railroad on 
the Pacific Coast. After returning to China, he 
became connected with the Imperial Arsenal at 
Shanghai. 

A newspaper was also established by Dr. Speer, 
called "The Oriental." It was a good-sized sheet, 
published in English and Chinese. Matter suited to 
the American readers was printed on one side, and 
that for the Chinese was lithographed on the other. 
It was paid for almost entirely by advertisements 
in each language. The Chinese part was under the 
management of Mr. Lee Kan, who had been edu- 
cated in the Morrison Mission School of Hong Kong. 
And here let me say of Lee Kan, that for long years, 
although an unpright, useful, and highly respected 
citizen, he made no public profession of religion. 
But later in life he showed remarkable strength of 
character; and bore witness to the grace of God by 



96 THE CHINAMAN AS WE SEE HIM 



entirely giving- up the long-indulged-in opium habit, 
and making a decided profession of faith in his 
Redeemer. He died in peace in San Francisco, and 
had a Christian funeral from our Chinese Church. 
Great respect was shown to his memory. Lee Kan 
was a member of the first Chinese Bible class in this 
country, which was taught by Mr. T. C. Hambly. 

The Oriental news- 
paper, during the two 
years of its existence, was 
of marked service to the 
mission. It accomplished 
much in the way of allay- 
ing prejudice, and in 
making the two races, who 
were so ignorant and sus- 
picious of each other, 
better acquainted. 

In 1855, those who were 
antagonistic to the Chi- 
nese succeeded in induc- 
ing the Legislature of 
the State to pass a very 
burdensome, unjust mining-tax law. This law 
was intended to drive all Chinese from the mines, 
if not from the country. In the face of impend- 
ing ruin, the Chinese turned to Dr. Speer for 
deliverance. He boldly came to the front, and 
pleaded their cause in this great crisis. He pre- 
pared a strong plea for justice in a pamphlet, 
which was widely circulated. This was the means 




RKV. A. W. LOOMIS, D. D. 



ORIGIN OF MISSIONS 97 

of creating a strong public sentiment against these 
outrageous .laws. He also presented to the Legis- 
lature a memorial signed by large numbers of our 
very best people, asking for a repeal of the cruel 
laws. Such an avalanche of protest was rolled upon 
each House, that they repealed the bills by a major- 
ity of three, to one. There was great rejoicing 
among the Chinese, and they were deeply impressed 
by the fact that they were saved wholly by the appli- 
cation of Christian and humane motives. In both 
public and private ways they showed their appreci- 
ation of the benefits which they had received 
through the mission. 

Dr. Speer's ability and lovely Christian character 
won for him the highest regard of all classes, and 
especially of the Chinese. He was untiring in his 
labors, not only in direct evangelical Avork for 
them, but he sought in all ways within his power to 
advance their welfare. For many years his name 
justly formed a green spot in the inemory of the 
Chinese, and he was long known as "The China- 
man's friend." 

His abundant and diversified labors proved too 
much for his strength; and after four years of suc- 
cessful labor, he was obliged to relinquish the work 
and return to the East. 

There is another name which, along with that of 
Dr. Speer, is worthy of honor in this connection. 
I refer to that of Rev. A. W. Loomis, D.D, He 
too was the "Chinaman's friend." He succeeded 
Dr. Speer in 1859, and for thirty-two years was a 



98 THE CHINAMAN AS WE SEE HIM 



devoted laborer in this work. Dr. Loomis and his 
wife had been missionaries in Ningpo, China. The 
dialect of that province was so entirely different 
from the Cantonese, that he could not at first preach 
to the Chinese on the Coast. But because of his 
knowledge of the written language, which is the 
same in all parts of China, and, by the aid of an 
interpreter, he was able to commence Sabbath serv- 
ices at once. A Thursday 
evening prayer-meeting 
was opened; a suspended 
Sunday school was re- 
sumed; and an evening 
school, which was sup- 
ported from the public 
school funds, was opened 
for the study of English. 
This school was, in fact, 
the first public school for 
Chinese in California, or 
in this country. Dr. 
Loomis for years spent 
much time and strength 
in carrying the message of salvation to the Chinese 
wherever he could find them. He visited them in 
their Company houses, in their stores, shops, and 
factories, and made tours into the adjoining towns, 
and into the mines where many were then laboring. 
All the members of the Chinese church organized 
by Dr. Speer, except two, had returned to China, 
and the church had become disorganized. Dr. 




CHIN SHING SHEANG 



ORIGIN OF MISSIONS 99 

Loomisdid not attempt its reorganization until 1866. 
On the 15th of March of that year, twelve Chinese 
brethren sent in a petition to the Presbytery of Cali- 
fornia, of which the following is a translation: 

"We brethren, a few names, heretofore baptized 
and associated as a holy assembly for the purpose of 
hearing the Word, receiving the ordinances, and for 
mutual aid and oversight; also having for some 
years enjoyed the care and oversight of Dr. Loomis 
as pastor and teacher; now we respectfully petition 
the ministers and elders of California Presbytery to 
receive and understand [said petition], earnestly 
begging your honorable body to receive us, to watch 
over and protect us the same as other churches of 
your honorable Presbytery; and if consistent with 
the wisdom and pleasure of your worthy body, per- 
mit us to select of the brethren one to become a 
ruling elder, and also give to us as a pastor that per- 
son whom the honorable gentlemen, acting in behalf 
of the General Assembly, may from time to time 
select and send here to preach the Gospel. This is 
what our hearts desire. 

"San Francisco, in the fifth year of Tung Cha, 
first month, twenty-fifth day. 

"Kum Ah Lum, Sam Shuen, Tam Ching, 
Sho To Ming, An Yeang Shing, Mung Mau, 
Leang Tih Foo, Wang Ah Heng, Chin Shing 
Sheang, Woo Tsun Yuen, Tsoi Sheang Ke, 
FungShaiWo." 
Four of these men had been baptized in China, 
but the other eight were the ingathered fruits of this 

L«fC. 



loo THE CHINAMAN AS WE SEE HIM 



mission. The prayer of the petitioners was granted ; 
the church was organized; and Chin Shing Sheang, 
who had been Dr. Loomis' teacher and assistant, 
was chosen and ordained as ruling elder. 

Dr. Loomis toiled on alone for many years, but a 

time was reached when 
the demands of the mis- 
sion called for more 
aggressi\^e work. As I 
had been a missionary in 
Canton, and had acquired 
a knowledge of the lan- 
guage and familiarity 
with the customs of the 
people, I was requested to 
join him in San Francisco. 
Accordingly, in the sum- 
mer of 1870, I left the 
church in Girard, Pa., 
REV. I. M. coNDiT, D. D. whcre plcasaut pastoral 
relations for three years had been enjoyed, and 
began a work which has been carried on with little 
interruption until the present time. 




VIII 



STEPS IN ADVANCE 




HE Presbyterian Church occupied the field 
alone, with one exception, until 1868. 
Rev. J. L. Shuck began work for the 
Baptists at Sacramento in 1854, but the 
work soon ceased to exist. In 1868 Rev. 
Otis Gibson, D.D., who had been a missionary in 
China for ten years, established a mission of the 
Methodist Episcopal Church, in San Francisco. A 
commodious building was erected on Washington 
Street for chapel, school, Rescue Home, and dwell- 
ing purposes, and vigorous work carried on. After 
the death of Dr. Gibson, the Rev. F. J. Masters, 
D.D., was called to the superintendency, and 
brought to it not only a valuable experience acquired 
in China, but a thorough knowledge of the Chinese 
language, and unusual power as a speaker. A Con- 
gregational mission was opened in 1870 by Rev. W. 
C. Pond, D.D., who has during almost the entire 
time been the efficient superintendent, with Rev. 
Jee Gam as active Chinese superintendent and pas- 
tor. In 1898 the mission secured a fine location on 
Brenham Place, and has fitted up the building for 
chapel, schoolroom, and quarters for Christians and 



I02 THE CHINAMAN AS WE SEE HIM 

their families. The Rev. John Francis, of the Bap- 
tist Church, established a mission in 1870. After 
his death, the Rev. Dr. Hartwell became superin- 
tendent. By his efforts a Mission House was 
erected at the corner of Sacramento street and 
Waverly Place, for the preaching of the Word, 
evening school for men, and day school for the little 
ones. Since Dr. Hartwell 's return to China, the 
work has been principally in the hands of the native 
pastor, Rev. Tong Kit Hing, who excels as a scholar, 
and as an effective, eloquent preacher. The opening 
of so many new missions awakened earnest Christian 
men and women in the Churches to some sense of 
their responsibility to this heathen people. 

But outside of the missions, what could be done? 
A yawning gulf lay between them and the heathen 
population. The Chinese lived entirely within 
themselves, bound up closely in their own customs 
and superstitions. They were extremely suspicious 
of us, and cherished strong feelings of enmity 
against the people who had in many ways inflicted 
deep wrongs upon them. They had no desire to 
learn the religion of those who had treated them so 
unjustly and cruelly. All this made it no easy mat- 
ter to get near them so as to allay their suspicions, 
and have them understand our good intentions. 
Even when this was accomplished, it seemed impos- 
sible to convey any religious instructions to their 
dark minds. The barrier of an unknown tongue 
lay between us. They had, for the most part, an 
imperfect knowledge of our business English, and 



STEPS IN ADVANCE 103 

the language of spiiitual truth was all a blank to 
them. Yet, difificult as the task was, there were 
noble Christian men and women with warm, earnest 
hearts, who were willing to undertake their instruc- 
tion. 

As the Chinese were anxious to learn English, the 
plan of Chinese Sunday Schools was adopted. They 




CARVING OF HEAVEN, EARTH, AND SEA 

were opened in nearly all the prominent churches of 
San Francisco, and at other important points on the 
coast. As the Chinese have gone east, schools have 
been opened for them, until now these schools are 
found in more than seventy of the cities and towns 
of our land where the Chinaman is found in any 
numbers. Those in Boston, Philadelphia, New 
York, Chicago, Pittsburg, and New Orleans are 



104 THE CHINAMAN AS WE SEE HIM 

especially effective. In these cities there are not 
only fine Sunday schools; but, to a greater or less 
extent, organized mission work, which has produced 
blessed results in the conversion of many scores and 
hundreds of souls. 

Attendance upon the Sunday school for but an 
hour a week made progress very slow, and it took a 
long time for the pupils to be able to read the Bible 
with any intelligence. For this reason other work, 
where it could be done, was associated with that of 
education. The value, however, of the Sunday 
school is not to be estimated alone by the amount of 
English or by the actual measure of truth which was 
acquired, but also by the spirit of love which 
reached the hearts of the pupils through the teach- 
ing given by consecrated Christian workers. Sitting 
down by the side of a Chinaman, and teaching him 
simple words was as really teaching him Christianity 
as in the case of the missionary who preached to him 
the Gospel in his own tongue. They were deeply 
impressed by the unselfish, self-sacrificing, loving 
spirit of these teachers; and their humble ministry- 
brought forth rich fruit in many a Chinese soul. 

Some one going along the street, where one named 
Ah Wan was at work, heard him singing the hymn 
which he had learned in the Sunday school, "I want 
to be an angel, and with the angels stand, a 
crown upon my forehead, a harp within my hand." 
He thought it the best thing he had ever heard, 
that Ah Wan should aspire to the angelic state, and 
have "a harp" and "crown." But why not? May 



STEPS IN ADVANCE 



105 



he not become a saved soul in the spirit land? It 
might be absurd, if what an eminent lawyer once 
said is true — "I don't believe the Chinaman has a 
soul; and if he has, it is not worth saving." There 
are no people on earth who have proved themselves 
more susceptible to kindness, more grateful for what 
has been done for them, or more capable of entering 




into the very spirit of Christ than the Chinese. 
From long years of experience among them I am 
perfectly sure of what I affirm. 

The good work done in Chinese Sunday schools 
has no doubt been lessened by some mistakes which 
have been made. Designing Chinese have occa- 
sionally imposed upon loving, sympathetic teachers, 
and have cajoled them into giving aid which was 



io6 THE CHINAMAN AS WE SEE HIM 

neither needed nor deserved. Scholars have some- 
times been unwisely petted ; and some have made 
profession of religion merely to please their teach- 
ers. When these returned to their heathen homes, 
they could not endure bitter persecution, and their 
religion melted away like dew before the morning 
sun. Under proper regulation, I do not see any 
objection to young ladies acting as teachers in Chi- 
nese Sunday schools. Some of these have done a 
noble and most successful work, and yet I think 
the practice has been occasionally abused. The 
indiscriminate receiving of presents, and even seek- 
ing for them, has also injured the good effects of the 
work. Still, the experience of many years has 
proved these schools to have been of incalculable 
blessing to thousands of Chinese, By their agency 
many have been led to Christ. Some of the bright- 
est Christians have been nurtured in them. I have 
had excellent opportunity of meeting many of these 
scholars on their way home to China, and am glad 
to bear this testimony. One whom I met was con- 
verted in a Sunday school in Cincinnati, and after 
making in a washhouse what to him was quite a for- 
tune, was going back home to devote his time and 
money to the teaching of his people. Another, from 
a school in Washington, D. C, spent some time in 
my chapel at Oakland, and I never saw a more 
warm-hearted, consecrated soul, or one more anx- 
ious to do others good. These are but two instances 
taken at random from among scores of the same 
kind. Those who are working in Chinese Sunday 



STEPS IN ADVANCE 107 

schools have no need to be discouraged, but contra- 
riwise, have every reason to be greatly cheered in 
doing their share in winning benighted souls to the 
blessed Redeemer. 

Not only has the Gospel found its way into many 
hearts, making them Christians; but the study of 
English in the Sunday school, as well as contact 
with Christian people and with our civilization, has 
brought still more into a new world, and made them 
into new men. It has even improved their personal 
appearance, and has put a new light into their coun- 
tenances, as is so often remarked upon by those vis- 
iting the schools and missions. The crust of igno- 
rance and separation which surrounded them has 
been broken. A door has been opened into their 
inner beings through which new light begins to pour 
in. When a Chinaman once learns English he can 
never be the same man that he was before. 

Although he may see much that tends to make a 
very bad impression upon him, yet our religious 
institutions, our Sabbaths with their services, the 
universal recognition of one God, together with all 
our appliances of advanced civilization, have a pow- 
erful effect in breaking up his faith in idolatry, and 
making him feel the throbbings of new life. 

Hitherto Christian civilization has had all the dis- 
advantages of contact with paganism on its own soil 
by a few missionaries and merchants; but here, for 
the first time, paganism comes as a visitor upon Chris- 
tian soil, and sojourns for a while amid the genius 
and spirit of our Gospel institutions. What might 



io8 THE CHINAMAN AS WE SEE HIM 

not be done with all this advantage, if we only acted 
according to what we profess! Even with all our 
failures, a deep impression has been made upon the 
minds and hearts of this heathen people. Though 
all has not been accomplished that was hoped for, on 
account of our wrong treatment of these aliens, yet 
the force of Christian life and truth has done not a 
little to overcome their clannishness, to stir their 
stagnant minds, to destroy their foolish supersti- 
tions, to lift them into a higher civilization, and to 
bring them into the faith of the blessed Gospel of 
Christ. 



IX 




EDUCATION 

HINESE Sunday Schools created a thirst 
for knowledge which they could not sat- 
isfy. Foi* this reason, evening schools 
were opened wherever it was practicable. 
The new missions started them, and all 
turned their attention to this branch of work as 
never before. Not that these schools ever for a 
moment took the place of the preaching of the 
Gospel ; they were simply a net to draw the people 
in, that the truth might be preached to them. 

The evening school of the Presbyterian mission 
grew apace until there were sometimes one hun- 
dred and fifty in attendance. The basement being 
entirely too small, it was found necessary to use the 
chapel as a schoolroom, and the hall as a recitation 
room. Great interest was manifested, and great 
advance made in the study of the English language. 
The annual exhibitions of the school, which were 
held for a number of years in its palmy days, will 
never be forgotten by any who attended them. The 
chapel being entirely too small to hold the crowd of 
Americans and Chinese who wished to attend, the 

exercises were held in the great auditorium of the 

109 



no THE CHINAMAN AS WE SEE HIM 



First Presbyterian Church, which was filled to over- 
flowing. I cannot give a better idea of what they 
were like than by making some quotations from 
reports written at the time b}'- Mrs. Sarah B. 
Cooper : ' ' The church was beautifully decorated in 

honor of the occa- 
sion ; and every 
available space 
was occupied by 
eager listeners 
who had assem- 
bled to witness the 
carrying out of 
the interesting 
program of exer- 
cises. The body 
of the church was 
mainly devoted to 
the Chinese p u - 
pils, whose gen- 
erally demure and 
immobile counte- 
nances had taken 
on their holiday 
aspect, and were 
all aquiver with enthusiasm and delighted expect- 
ancy. 

"After the preliminary exercises, Lum Lung gave 
the opening address. His plea for his own race was 
well put, and there was genuine pathos in the clos- 
ing utterance, 'Treat us kindly, love us and help 




BRONZE INCENSE URN 



EDUCATION III 

us, and we will do our best to show ourselves 
worthy of your kindness. ' Lee Bow repeated Scrip- 
ture quotations with good enunciation and apparent 
comprehension. Fong Fon declaimed with much 
vigor, 'Keep to the right. ' The playing and singing 
of Fong Doon was notably good. Bulwer's inimi- 
table poem, 'There is no death, ' was given by Ching 
Tong with an earnestness that might have been 
born of conviction. Lau To repeated the twenty- 
third Psalm with a clear intonation. The versatility 
of Lum Lung was shown in the nicety and precision 
with which he spoke, recited, played and sung. He 
ranks among the best pupils of the school, Lee 
Gim recited, 'O send forth the Bible, more precious 
than gold.' Wong Shiu gave, 'I love to hear the 
story, ' with good effect. The quartette singing of 
Fong Doon, Lum Lung, Lu How and Loi Mong was 
creditable — time, expression, and harmony all being 
good. The recitation of, 'The old, old story,' by 
Lau King, Lee Ark, Loi Mong and Gaw Moy, fol- 
lowed by the singing of the same by the school, gave 
pleasant variety; and the zest with which the chorus 
joined in the refrain betokened genuine apprecia- 
tion and feeling. 

"But the feature of the entertainment most 
remarkable and best calculated to exhibit the intel- 
lectual grasp and keen appetency for knowledge of 
the Chinese was the examination of the classes in 
spelling, arithmetic, grammar, geography, history, 
and astronomy. The questions, which were varied 
and general in their scope, embracing a fair range 



112 THE CHINAMAN AS WE SEE HIM 



in all the different branches named, were promptly 
and correctly answered, not a single mistake occur- 
ring during the entire examinations. This is but 
an exemplification of the rigid painstaking and per- 
sistent fidelity of the Mongolian race, to whatever 

they set them- 
selves to accom- 
plish. And when 
it is remembered 
that all these 
pupils are busily 
employed during 
the day, and 
many of them a 
part of every 
evening, the im- 
provement is 
most remarkable. 
' ' But I want 
most especially 
to emphasize the 
examination o f 
Fong Noy, a very 
intelligent and 
scholarly C h i - 
nese, not only in 
the branches above named, but also in natural phi- 
losophy, chemistry and algebra, with all of which he 
seemed equally familiar. The most abstruse ques- 
tions were answered with a clearness of mental per- 
ception, an evident comprehension of the subject, 




A GLIMPSE INTO THE FUTURE 



EDUCATION 115 

and an originality of expression, that evinced some- 
thing far higher than a mere technical knowledge of 
the subject 'under discussion. This was the more 
remarkable when it was ascertained that Fong Noy 
was employed all day, devoting his evenings only to 
study ; and a part of these is occupied in learning 
the art of telegraphy. Rev. Mr. Condit, who 
conducted this examination, evidently propounded 
questions at random, without regard to any previous 
special preparation. Indeed, there was an entire 
absence of any suspicion of cramming. 

"The best of the wine was reserved for the close 
of the feast. Sz Kwai with great energy and fire 
declaimed, 'Man the Life Boat ' He was loudly 
applauded. Lem Shau was persistently encored in 
his rendering of Marco Bozzaris ; Gow Moy was also 
cheered for his nice recital of, 'Twice had the sun 
gone down upon the sepulchre. ' Fong Doon did no 
dishonor to Patrick Henry, in his rehearsal of that 
famous speech, which has been tortured and mutil- 
ated by many a youthful orator, beginning, 'They 
tell us we are weak, and unable to cope with so 
formidable an adversary. ' Fong Doon showed him- 
self equal to cope with the speech, and the audience 
cheered lustily. Two happily conceived dialogues, 
written to exhibit the difficulties in mastering the 
English, on account of the various modes of pro- 
nouncing the saine class of words, provoked great 
merriment and cheers. The keen appreciation of 
the Chinese who spoke them, with their significant 
gestures, added greatly to their relish. 



114 THE CHINAMAN AS WE SEE HIM 



"When we note all we saw, we are astonished at 
ourselves that we show no greater zeal in this work 
of evangelization which God has placed at our very 
doors. As Rev. Dr. Piatt so justly remarked, we 
have much to learn from this patient, painstaking 
people; and this wondrous juxtaposition of the two 
great races has a double mission involved in it. We 

are not dealing with a dull, 
stupid, besotted people, 
but with a keen, energetic, 
intellectual race ; and 
whatever differences of 
opinion may exist in re 
gard to the social or civil 
aspects of the questions 
involved in this commin- 
gling of the nations, there 
can be but one opinion in 
reference to the industrial 
and educational tenden- 
cies of Mongolian mind." 
During this flourishing 
school period conversions 
were constantly rejoicing our hearts. Rich harvest 
seasons were enjoyed. Eleven were added to the 
church at two different communions during her his- 
tory, nine at another, eight at each of two others, 
and smaller numbers at almost every communion. 
No one year has been specially marked by the 
ingathering of souls, but each year a steady advance 
has been made. In the year 1897 thirty-two were 




A CHRISTIAN MERCHANT 



EDUCATION 115 

baptized, fifteen of whom came into the church at 
one time. At the close of the century, and after 
nearly fifty years of existence, the San Francisco 
Church has received three hundred and sixty mem- 
bers; while in all the other stations at least five 
hundred more have come into obedience to the faith 
of the Gospel. 




X 

CHINESE Y. M. C. A. 

CHINESE Young Men's Christian Asso- 
ciation was formed in 1870. The consti- 
tution and by-laws are like those of our 
own Y. M. C. A., with adaptations to the 
special needs of the Chinese. The new 
movement was at the first a union of all denomina- 
tions, and it soon became a very popular organi- 
zation. Wherever the Christian Chinaman went, 
he introduced the Y. M. C. A. feature into the 
schools and missions. Soon, however, an amicable 
separation into denominational associations was 
made by the several missions, as it was found better 
for each mission to look after its own men, and to 
work along its own lines. All the missions have 
central societies in San Francisco, with branch socie- 
ties at the different points where work has been 
established. To the central society all membership 
and contributions are reported. 

The Association of the Presbyterian mission — 
which is the mother of them all — has branches in 
twelve different States, within a triangle having 
Boston, New Orleans, and Victoria, B. C, for the 
points of its boundary. There are thirty branch 



CHINESE Y. M. C. A. 117 

societies in all, with several bundled members. 
More than a thousand members have belonged to 
this Association since its beginning. A number of 
the chapels which our young men have built, or 
helped to build, in China, have received liberal aid 
from the fvrnd of this organization. 

The Association combines social and religious 
elements, and is composed of both active and asso- 
ciate members. Any person of good moral charac- 
ter, willing to renounce idolatry, to acknowledge 
the fundamental truths of Christianity, and desiring 
to associate with Christians, may become an associ- 
ate member. The Association by this broad policy 
has ever been helpful in leading the way out of 
heathenism towards the religion of Jesus, and into 
the Church of Christ. Those who enter it become 
learners in the truth, and most of them soon become 
ready to confess Christ as their Savior by being bap- 
tized into his name. In our present large building 
in San Francisco, there is a line Association room, 
in which the members take much pride, keeping it 
in an attractive condition. 

A large portion of the Chinese have wives, children 
and homes in their own land. We often call them 
"boys," but most of them are husbands and fathers. 
Chinese domestic life is well illustrated by their 
frequent visits to their native land. If they have 
been at all successful in gaining a few hundred 
dollars, as most of them have been, they wish to 
visit their friends in China. What they earn and 
save is not for themselves, but it is used for the 



ii8 THE CHINAMAN AvS WE SEE HIM 

family. When parents, or elder brother if parents 
are dead, call for them to go home, they must obey 
at any sacrifice. If their parents are old and feeble, 
and wish them to return home to marry, their 
unquestioned duty is to obey. So, when they tell 
me they are going to sail at a certain time, they say, 
"My mother calls me to go home." And one of 
their first duties upon their return is to build a 
home for their parents, if it is needed, and marry a 
wife to take care of them. To a Chinaman it is not 
to "leave father and mother and cleave to his 
wife," but to take a wife of the parents' own choos- 
ing to serve his father and mother. To obey their 
parents, to toil and sacrifice for them, is a religious 
duty which the wide ocean does not in the least 
affect. A comparatively small portion of them 
bring their families to this countiy, and so they 
dwell among us without strong family ties. Yet 
they are great lovers of home, and very social in 
their nature. Hence they have connected with their 
Association a Young Men's Home. Members tem- 
porarily in the city, and those who are without 
work, find this an attractive social center. This 
brings them as near to domestic life as their circum- 
stances will permit. 

The society has its constitution and by-laws bound 
in a neat little book, along with the Ten Command- 
ments, the Lord's Prayer, and the Apostles' Creed. 

I speak of this important adjunct to Christian mis- 
sions because the character of the organization has 
been misunderstood. Some have classed it with the 



CHINESE Y. M. C. A. 



119 



men fear Heaven, 
perors and kings 



Chinese guilds, and have feared that objectionable 
features might be introduced into it, and its dis- 
tinctive Christian tone be lost. To show more fully 
that its spirit and aims are what they should be, I 
give a translation of its Preamble, and of a few of 
the thirty-three laws which pertain to its nature and 
work: 

Preamble: — "As doctrine eminated from Heaven, 
therefore holy men honor 
Heaven, and superior 
Em- 
are 
ordained of Heaven. 
Nothing whatever is able 
to contradict doctrine, or 
successfully oppose 
Heaven. 

"But alas, usages have 
ruined men's hearts, so 
that they are not as in 
olden time ; and they now 
long for power, lust and 
riches. If they do not 
seek to please Buddha, then they wish to learn of the- 
Genii. The doctrine of the good being blessed, and 
the bad suffering woe, is no longer understood. 
Those who seek doctrine and love righteousness are 
few. If it had not been that the true God loved the 
world, and sent His only-begotten Son, Jesus Christ, 
into the world to make known the heavenly doc- 
trine, and the Holy Spirit to change men's hearts. 




AN OFFICER IN Y. M. C. A. 



I20 THE CHINAMAN AS WE SEE HIM 

the wide world would be living as in a dream, and 
perish forever. 

"Therefore we gather ourselves together and 
organize this Association, that we might inform each 
other about the true doctrine, establish ourselves to 
act according to the truth, and not fall into crooked 
ways; but be loyal to our superiors, dutiful to our 
parents, and walk in the right path. Though it is 
not easy to do this, yet, as young men, we ought to 
learn. For mutual aid, we ought to be joined 
together as loving friends, so as to exhort each 
other more earnestly, and polish each other contin- 
ually by contact. This is what we deeply expect by 
this Association." 

The first rule explains the name, and says, "The 
purpose of this Association being to exhort each 
other to do good, learn the doctrine of Jesus Christ's 
Gospel, love one another, and help each other to 
avoid temptation ; therefore, we call it Ki- Tiik Yau 
Hok Ching To Ui — 'Young Christians Learning 
Upright Doctrine Society. ' We ought exceedingly 
to think upon this name, and reflect on its great 
meaning. ' ' 

Another rule runs thus, "If any one wishes to join 
this Association he must have a member acquainted 
with his character to recommend, as one who desires 
to unite in order to learn the truth. It is the duty 
of all the members to make inquiry into the motives 
inducing anyone to join; and after he has joined 
the society he is presented with a copy of the con- 
stitution, and of the New Testament, as a badge of 



CHINESE Y. M. C. A. 123 

his membership. He is required to keep the laws, 
and learn the new doctrine. He has to familiarize 
himself with the Ten Commandments, Creed and 
Lord's Prayer, that he may use them in the meet- 
ing, and wherever he may be. ' ' 

A rule also reads, "In each meeting, whatever is 
good, each shall exhort the others to do, and to 
warn them against all evil. Those who are not 
members are to be treated kindly, and persuaded to 
come to school, and to learn the truth ; hoping that 
they will reform from sin, become new men, and 
join the Association as brethren." 

Another rule reads, "If any member does wrong, 
or breaks the rules of the Association, the officers 
shall warn him three times, and if he does not 
repent, he is suspended, and his name is hung up 
on the bulletin board. If he truly repents and 
acknowledges his fault, he can become a member 
again. But his name will have to be hung up for 
three months; thus informing the society of his 
desire to return. If the brethren are convinced 
that he is really sincere, then he will be acknowl- 
edged again as a brother. But if suspended a sec- 
ond time, he never can become a member again." 

By one rule, all members are forbidden "to gossip 
in the Association room," and in their conversation 
they are "to respect each other," and show that 
they are "dwelling together in mutual harmony." 
Loud speaking is prohibited, that they may "make 
manifest their good breeding," and show "their 
respectable character. ' ' 



124 THE CHINAMAN AS WE SEE HIM 

No playing of dominoes or chess is allowed, as 
such games tend to cause trouble. The customs 
and laws of the American and Chinese nations are 
not to be discussed, as they have nothing to do with 
learning the truth, and there is danger of such dis- 
cussion producing dissension. 




r-f^m-* 




XI 

'ACTS OF THE APOSTLES" IN CHINESE 

ECAUSE we have laid strong emphasis 
upon the schools and other organizations, 
it must not be inferred that these are 
the only factors in the work of the mis- 
sion. Itinerate work has an important 
place, and we say from the heart, God bless the 
laborious native preachers and colporteurs. 

Many noble men have been raised up in the mis- 
sions of the various churches — not fewer than half 
a hundred in all — who have gone up and down this 
country, and have also witnessed for Christ in their 
own land. Mung Mau, Shing Chack, Sit Moon, and 
many others whom I cannot stop to name, all con- 
verted in California, rise up before me as I write. 
Zealous according to their lights, self-denying and 
constant, these faithful servants of Christ have gone 
about preaching and teaching, as did the disciples 
of old. 

They have visited not only the larger towns of the 
interior, but have also gone to mining camps, vil- 
lages, ranches, and all the localities where the Chi- 
nese could be found. As they have gone from place 
to place they have often traveled long distances on 

J?7 



128 THE CHINAMAN AS WE SEE HIM 



foot, sleeping wherever they could find a shelter; 
preaching, explaining the Gospel, exhorting as they 
had opportunity. Sometimes their audience has con- 
sisted of only one or two, found in stores, in lonely 
cabins, or at work over their rockers in the mines. 
They have had larger numbers on the crowded 
streets of country villages, when men gathered in 
from the surrounding districts on the Sabbath ; or on 

the streets in the Chinese 
quarters of the larger 
towns. A great deal of 
precious seed has been 
sown in this way. The 
dear heavenly Father only 
knows where the seed fell, 
and in whose heart it took 
root. And yet the hearts 
of the laborers, from time 
to time, have been cheered 
by seeing souls brought to 
Christ. 

One of the native work- 
ers who has labored both 
in this country and at home, had the strange experi- 
ence while in China of casting out devils by prayer, 
so that in all the region where he lived, he was 
known and sent for, as "the Jesus man" who cast 
out devils. Kum Lum, who worked in Idaho, was 
said to have been the best Christian in the State. 
The silver-tongued Tam Ching preached Christ in 
California until he was taken home by death. 




SHING CHACK 



"ACTS OF THE APOSTLES" 



129 



Another convert is a valuable assistant physician 
m Dr. Kerr's gieat hospital in Canton. Kan Kai, 
the first man upon whom I pronounced the solemn 
baptismal words in Chinese, and also his friend 
Tsun Wa, are elders in the Second Church of 
Canton. 

1 want, however, to speak specially of four con- 
verts who were not only ordained by the church, but 

were also for eorda.med 
from above, as ambassa- 
dors for Christ. 

Ktvan Loy was a house 
servant when converted. 
Not long after his conver- 
sion he felt called of God 
to preach Christ to his 
people, and began to study 
I ' f «i| to this end. His employer 

I 191 sought repeatedly to have 

him return to work, and 
even offered him double 
wages; but Kwan Loy 
said, "No, I have started 
out to preach Jesus, and I will not turn back." He 
labored for a while in Sacramento, where the mem- 
ory of his name is still fragrant ; and then returned 
to China, with a heart burning for larger usefulness. 
He was a fine scholar in his own language, and an 
ardent student of the Bible, and so was soon fitted 
for active work. He longed to hold up Christ in his 
native town of Kau Kong, the most populous trade- 




REV KWAN LOY 



I30 THE CHINAMAN AS WE SEE HIM 

center in the silk district. The way opening-, he 
joyfully went there and fitted up a chapel. Soon 
fierce opposition arose. Placards were posted 
denouncing- him as a renegade. A reward of ninety 
dollars was offered for his head, but he fearlessly 
continued in the face of the most violent opposition 
to preach the Gospel. At length a mob, hired by 
the gentry for fifty cents each, broke into the chapel 
and destroyed all its contents. He and his medical 
assistant escaped to the city of Canton. By the aid 
of the magistrate to whom appeal was made, the 
chapel was repaired, and Kwan Loy declared his 
readiness to return. But scarcely had the doors 
been opened, when a furious mob, encouraged by 
those in authority, attacked the place, crying for 
the blood of the Christians. The persecuted band 
escaped through the loof, and with friendly aid 
reached Canton in safety, Kwan Loy's house and 
property were confiscated, but he loved Christ more 
than these. His wife and one of his brothers were 
soon after converted. The mission in Canton 
at that tiine had no native ordained ministers. 
The California mission furnished them the first 
one. Kwan Loy, with two others, was set apart 
to the ministry, and he was soon called to the 
pastorate of the Second Church of Canton, which 
he faithfully and efficiently served for a suc- 
cession of years. Being a most prudent, reliable 
and consecrated man, he was sent up the North 
River, far into the interior, to Lein Chow, to 
open up and take charge of a difficult work. At 



"ACTS OF THE APOSTLES 



131 



laboring with indefati- 



this post he still remains, 
gable zeal. 

Soo Hoo Nam Art arrived in California in 1875, a 
young man of twenty. He says of himself, "I had 
never heard of the Gospel and knew nothing of 
Christ until I came to San Francisco. When J 
heard of the Mission Schools I wanted to go to 
them, but I had to work 
so hard and so late to get 
my living that I could not 
attend, and my heart was 
almost broken because I 
could not go to these 
schools. The only chance 
I had to learn was on Sun- 
days. How glad and busy 
I was on that day ! I took 
my book with me to attend 
four Sunday schools, and 
one or two meetings every 
Sunday. After a year I 
had a better chance to 
learn, and found that 
Jesus was my Savior, and was baptized." 

Soon after this he went to Santa Rosa and opened 
a laundry; and in his desire to do his people good 
he was largely instrumental in opening a school 
which afterwards developed into the Santa Rosa 
Mission. Returning home to his native town of 
Chick Hom for a visit, he preached for nearly a 
year in the little chapel of the Canton Mission, and 




REV. soo HOO NAM ART 



132 THE CHINAMAN AS WE SEE HIM 

opened a school in which, as he says, "fifteen boys 
were taught the way of life. ' ' Speaking of his 
mother and relatives, he says, "When I got home 
I told them what the Christian people believe, and 
what I knew of the Bible, and they were pleased to 
hear what I had to say, and received the Word of 
God gladly. Then we had a little prayer meeting 
in our house every evening. " 

Nam Art returned to California, and labored sev- 
eral years as a helper, his sphere of labor extending 
from Santa Rosa on the north to Los Angeles on 
the south. He re-established our mission in Santa 
Barbara, and in every way rendered most effective 
service. Going back to China, he was elected elder 
in the Second Church, in Canton. Later, he was 
licensed by the Presbytery of Canton, and suc- 
ceeded Rev. Kwan Loy as acting pastor of the 
Church. More than one hundred were received 
into the church during his pastorate. Most of the 
time he preached fifteen times a week. In 1894, 
he again returned to San Francisco, and is now my 
assistant pastor, preaching every week in San Fran- 
cisco, Oakland, and Alameda; conducting an evening 
Bible class, and doing many kinds of pastoral labor. 

Huie Kin received his first religious instruction in 
connection with the Oakland Mission. He was 
converted in 1874. Before long the desire arose in 
his heart, as he says, to go to China, and prepare 
himself to be a missionary to his people. By the 
advice and help of Rev. Dr. Eells, who always took 
a warm interest in him, he and his friend Chin 



"ACTS OF THE APOSTLES" 



133 



Gim, went to Lane Seminary, in which the doctor 
was then a professor. He spent in all six years in 
stndy, some of the time in the seminary, and a 
part of the time at other institutions of learning. 
The Board of Foreign Missions then called him to 
New York, to take charge of a mission to the Chi- 
nese in that city. For nearly fifteen years he has 
earnestly given himself to this work; during which 
time he was ordained by 
the Presbytery of New 
York. Forty- four converts 
in all have been baptized 
in his mission. Many of 
these have returned to 
China, and have identified 
themselves with Christ's 
cause there. Some of them 
have opened schools and 
helped to organize 
churches, in places where, 
a few years ago, the name 
of Jesus was unknown. 

A recent year's record 
of Huie Kin's work in New York, shows an enroll- 
ment in the Sabbath school of three hundred and three 
names, and an average attendance of eighty-one. 
Thirty attended the Sunday-afternoon Chinese serv- 
ice; and twenty-five were in Huie Kin's Bible class. 
Four of the young men of this mission are now en- 
gaged as assistant superintendents of Sunday schools, 
and one is studying to be a medical missionary. 




REV. HUIE KIN 



134 THE CHINAMAN AS WE SEE HIM 



Ng Poon Chew, while a boy in China, studied 
under a Taoist priest, and was being fitted for the 
priesthood, when the desire to come to California 
seized his heart. He vowed before the idols which 
he consulted, that when he returned from "the land 
of gold" he would devoutly worship at their feet — a 
vow which he is never likely to fulfill. He first 
went to San Jose, where an uncle placed him in the 

mission school to learn 
the English language. 
After his conversion he 
came to San Francisco, 
and entered the Occidental 
school, and also pursued 
several studies under the 
Rev. Mr. Kerr, Feeling 
himself called of God to 
the work of the ministry, 
he entered the theological 
seminary at San Anselmo, 
from which he graduated 
with high honors. Shortly 
after being licensed and 
ordained by the Presbytery of San Francisco, he 
was placed in charge of the three mission stations 
of Los Angeles, Santa Barbara, and San Diego. 
Here he has given a good account of himself 
for energetic, successful work. He is often asked 
to speak in our American churches, and can readily 
command the attention and awaken the interest of 
any audience before which he speaks. 




REV. NG POON CHEW 



"ACTS OF THE APOSTLES" 135 

In 1898 Ng Poon Chew began the publication of a 
weekly Chinese newspaper, in connection with his 
other work. ' This enterprise became merged into a 
daily paper, published in San Francisco, the first 
daily Chinese paper published in our country. It 
has no Sunday issue. Though a secular paper in 
its general character, yet, being under the full con- 
trol of Christian men, six-sevenths of the stock being 
held by them, it is a power for the advancement of 
truth and righteousness among this heathen people. 

The paper is called The Chmtg Sat Yat Po, 
"Chinese and Foreign Daily News." In its pro- 
duction three different fonts of type are used. Each 
font has eleven thousand different kinds of charac- 
ters, and each character or type is a full word; 
there being no alphabet in the Chinese language. 
As there are many duplicates of the more common 
words, there are two hundred and fifty thousand 
pieces in a font, or seven hundred and fifty thousand 
different pieces in the three fonts. This makes the 
setting of type an elaborate work. The type are 
cast in Tokyo, Japan. The Japanese use the Chi- 
nese characters in their written language, in addition 
to another set of letters which they combine with 
the Chinese characters. 

Through the publishing of such a paper, Ng Poon 
Chew can probably do more for the advancement of 
his people in intelligence than in any other direc- 
tion in which the forces of his life might be 
expended. 




XII 



"SO AS BY FIRE" 

N the early days of mission work, there 
were, on the coast, very few good Chi- 
nese women. Here and there a respect- 
able woman stood out as a type of the 
better classes at home. But soon men 
began to bring wives from China, or, what was 
more common, to take secondary wives here, they 
being a nation of polygamists. 

First wives are always, second wives are never, 
small footed. This is the reason why the custom 
of foot-binding is maintained. Parents want their 
girls to be first wives — not concubines, and so they 
bind the feet of their little ones that they may have 
this honorable place. Some say a queen who had 
club feet introduced the custom, that she might not 
be ashamed of her feet; but this is a doubtful 
explanation. Some are cruel enough to insinuate 
that the custom was introduced to keep wives at 
home, that they might not visit their neighbors to 
gossip. The custom has been in vogue for more 
than a thousand years. Few small-footed women 
are found here, which shows that most of the wives 
in this country are secondary ones; except in the 

13S 



"SO AS BY FIRE" 137 

case of those who are Christians. Women with 
bound feet seldom go out, and hence there are more 
of them than many have supposed. The number of 
Chinese women gradually increased in this country, 
tmtil, at one time, there were said to be six thou- 
sand in San Francisco alone — the great majority of 
whom were immoral. That class has, however, 
greatl)'' decreased in numbers, while those living in 
families have increased. ' There are now not more 
that three thousand women in San Francisco, all 
told, of whom the larger proportion are of bad 
character. 

In 1873, and in all the years since then, my wife 
has been regularly engaged in visiting among the 
Chinese women. This work has often been done by 
going through dark, winding passage ways, up two 
or three flights of steep, tortuous stairways, into 
small, illy- ventilated rooms. In these rooms meet- 
ings have been held, lessons in domestic and sani- 
tary improvement have been given, and Scripture 
truths explained and applied. This has been a 
laborious work. It has not brought speedy results, 
but many have become interested, and through such 
desultory effort the foundation of what has after- 
wards become organized institutional work has 
been laid. Other missionary ladies have done a 
somewhat similar work. 

A class made up of women gathered from these 
homes that were visited, was brought together in 
the upper stor}'- of the Mission House. These meet- 
ings were industrial and social in their character; 



138 THE CHINAMAN AS WE SEE HIM 

but religious teaching and devotional exercises 
formed a part of each programme. In these meet- 
ings Mrs. Loy Mong was very helpful. Her 
appearance was plain, even to homeliness, but she 
was one of God's own children. I understand she 
was converted through the direct influence of the 
Holy Spirit, without human agency. She lived and 
died a humble Christian. 



RESCUE HOME 



Mis. Ching Yuen was the first Chinese woman on 
the coast to unite with a mission Church. She was 
brought to this country in i860 as a hereditary 
slave. From the bonds of this form of slavery she 
knew no way of escape. She passed from one owner 
to another, until a Chinese merchant, one of the first 
and most interesting pupils of the mission school, 
purchased her, and made her his wife. They were 



"SO AS BY FIRE" 139 

married by a Christian ceremony. Later, she stood 
beside her husband in the chapel, when they were 
both baptized and received into the Church. Hav- 
ing no children, they adopted three girls, two of 
whom married respectably. One was recently bap- 
tized, her husband having long been a member of 
the church. 

About this time a few ladies organized societies 
for the purpose of establishing Chinese Rescue 
Homes. One of these societies was composed of 
ladies in connection with the Chinese M. E. Mis- 
sion, who formed and fostered a Home, which 
has done most excellent work in the saving of 
many girls. The other was a Presbyterian society, 
which eventually became the Occidental Board of 
Foreign Missions, covering the whole Synod of 
California No history of work done for Chinese 
women and children on this coast would be complete 
without telling of the self-sacrificing efforts of the 
noble women of this board, and some of the many 
results of their labors. Mrs. P. D. Browne has been 
the able president of this board for twenty years. 
Through her administrative ability, and her strong 
personality, it has gone on developing and increas- 
ing, until by heroic effort on the part of the elect 
ladies who compose its membership, and by sub- 
stantial aid from the Foreign Board in New York, 
the well-appointed structure at 920 Sacramento 
Street has been reared. This is now the Mission 
Home, and is the headquarters for much good work. 

In 1878 Miss Margaret Culbertson came under the 



I40 THE CHINAMAN AS WE SEE HIM 



care of the Woman's Occidental Board as missionary- 
matron of their Home. There were ten girls in the 
home, who had been rescued from a life of slavery. 
At the close of her eighteen years of service, five 
hundred had found refuge within its walls, of 
whom the larger part were rescued by her personal 
efforts. A goodly number of these have been 

converted, the names of 
eighty being found on the 
church roll. Of these 
many have married Chris- 
tian men and have gone 
out to set up Christian 
homes for themselves. 

Miss Culbertson and her 
work are still held in very 
^^^^Z^^Sftita^^ high estimation. She was 
^^^^^^K^^^^^HE no common person. Hers 
WJ^^^KKKL vfHP^ ^^^ ^^ unusually noble 
w character; a self-sacrific- 

ing and consecrated life. 
Just at a time in the his- 
tory of the Home, when 
the condition of the Chinese was ripe for a great les- 
cue work to be done, and when one especially fitted 
for it was needed, God raised her up as the one spe- 
cially qualified to fill the place. It is emphatically 
true of her, that she came "to the kingdom for such a 
time as this ' ' Most nobly did she fulfill her mission. 
She showed a brave, heroic spirit in visiting danger- 
ous haunts of vice, and snatching Chinese girls out 



MISS MARGARET CULBERTSON 



"SO AS BY FIRE" 141 

of a life of slavery. She showed the same heroic 
spirit in defending their cases in the courts. But she 
showed heroism of a far more trying kind, by car- 
ing for, teaching, and training these undisciplined, 
ignorant girls in the Home ; so that many of them 
became virtuous and useful Christian women. This 
part of her work required such tact, patience, and 
firm, yet loving goA^ernment, that few indeed would 
have succeeded as she did. She gave without stint 
her strong physical strength to this trying toil, so 
that she was cut off in the midst of her years. 
But her life is not lost. It was a grand success. 
Although dead, she continues to live in the lives of 
those for whom she labored, and suffered, and died. 
The fragrance of her memory abides with all who 
knew her, and her example furnishes a powerful 
incentive to labor for Christ with the same conse- 
crated spirit. 

Of one of these rescued girls I will let Miss Cul- 
bertson speak in her own words: "When brought 
to the Home, she was scarcely six years old; her 
delicate form scarred and blackened by the daily 
beating of the woman who had made her a slave. 
Her case was brought before the Humane Society 
for children. Well do we remember her as we first 
saw her, sitting by the fireside awaiting our return 
from church. As we drew near and spoke to her 
she shrank away frightened, while tears and sobs 
were her only response. An hour later we saw her 
quietly sleeping on her pillow, her hand tightly 
clasping a bit of candy, that sweet comforter of child- 



142 THE CHINAMAN AS WE SEE HIM 



hood's sorrows. As she grew up to womanhood, 
she learned English, and became our interpreter." 
She afterwards married the Rev. Ng Poon Chew, 
who is a graduate of San Anselmo Theological Sem- 

inary, and has 
been, for a num- 
ber of years the 
pastor of the Chi- 
nese church in Los 
Angeles. She is 
now the wise, lov- 
ing mother of four 
sweet little chil- 
dren. 

On another oc- 
casion, Miss Cul- 
bertson, through a 
mother, learned of 
the babe which she 
had deserted, and 
with an officer, 
went to Fish alley 
where it was. The 
owner of the place 
said there was no 
babe there ; but 
ascending the ladder to a dark loft, the little 
thing was found. The man in his rage declared 
he would sooner lose his life than give up the 
child; but by the support of the officer Miss Cul- 
bertson carried her off in her arms to the Home, 




SUFFER THE LITTLE CHILDREN 



♦'SO AS BY FIRE" 143 

After troublesome proceedings in the court she was 
finally made the guardian of little Ah Lon, to whom 
so many are drawn by her sweet singing and attract- 
ive recitations. 

' I will only here speak of one more child whom a 
bad woman held for debt. She was rescued and 
carried to the Home by an officer; but the owner 
made a desperate fight to regain her. Seventeen 
times Miss Culbertson had to attend the trial. All 
the pleas that wicked ingenuity could devise, and 
corrupt lawyers advocate, were used; but finally 
the right triumphed, and she was saved. 




XIII 

p. p. A. 

NITIAL letters, in these days, stand so 
often for the names of all sorts of soci- 
eties, but perhaps none are more signifi- 
cant of all that is evil, than those at the 
head of this chapter. They represent a 
society in San Francisco which may be called in 
English "Procurers' Protective Association." It is 
organized for the sole purpose of importing Chinese 
slave girls. Its special work is the raising of money 
to meet the expenses of fighting our courts, eluding 
the vigilance of honest customs officers, and doing 
all that is necessary for carrying on this nefarious 
traffic. 

The practice of courtesan slavery was introduced 
into this country as early as 1850. A Chinese 
woman by the name of Ah Ho, who came here 
from Hong Kong, saw that San Francisco was full 
of men of irregular habits, and that none of her 
countrymen had brought wives with them. At once 
she set her emissaries at work and women came by 
scores and hundreds. Respectable Chinese mer- 
chants tried to force the return of her first importa- 
tion, but were absolutely compelled by our own 

144 



p. p. A. 145 

local law courts to submit to the injury inflicted 
upon them. . The early importations were largely 
from the boat women — an ignorant, vicious class, 
who live in the boats along the Canton River and 
in the harbors of Canton province. 

This hydra-headed evil planted in our free soil, 
under our radiant banner, gradually grew into a 
regular traffic of the vilest and most corrupt kind. 
As to the way it has been carried on, I am indebted 
for some of the facts recorded to Rev. John E. 
Gardner, Interpreter and Inspector of the Chinese 
Bureau, than whom no one is more competent to 
speak. 

There are tvro ends to the line of this traffic — one 
in China, and one in this country. In Canton, 
Hong Kong and Macao are houses used for the sole 
purpose of training up young, innocent girls for a 
life of shame. None are too young to be secured, 
as they can be kept in these nurseries of hell until 
they are old enough to be sent out to their vile life. 

There are different ways of procuring young 
victims. Many agents make this their sole busi- 
ness. They find parents who are so poor as to be 
willing to sell their daughters for a trifle ; or who, 
to secure -money for the vice of gambling or opium 
smoking, are willing to sell their girls to these 
traffickers in the flesh of innocent little girls. When 
the supply is scarce, there are gangs of kidnappers 
who steal or inveigle young girls from their homes. 
In these ways a large supply is kept constantly on 
hand across the wafers, 



146 THE CHINAMAN AS WE SEE HIM 



On this side there are agents, whose only business 
is negotiating with parties in Hong Kong to import 
these victims to our country. They are made will- 
ing to come by the promise that in this land of gold 
are wealthy merchants who want them for wives. 

Writ ten state- 
ments are sent 
over for these girls 
to commit to mem- 
ory and repeat, 
when questioned 
by officials on this 
side — such as, the)'' 
are coming to join 
their father, or 
brother, or rela- 
tive of some sort. 
Since the passage 
of the Exclusion 
Law, the only plea 
on which they can 
land is that of be- 
ing American 
born. Hence fa- 
t h e r s, brothers, 
uncles, and cous- 
ins are trained to play their part in testifying that the 
girl was born here, and sent back when small. 
Highbinders generally act this part, for a certain 
percentage on each one successfully landed;; thus 
coming to the aid of the P. P. A, 's in their evil work, 




OUT FOR A WALK 



p. p. A. 



147 



A case in point is that related by Miss Cameron, 
the intrepid successor of Miss Culbertson in Rescue 
Work at 92b Sacramento Street. "Jean Ying, the 
only daughter of a well-to-do Chinese manufacturer 
in Canton, lived quietly with her parents until about 
fifteen years old. One day Jean Ying went to visit 
friends who lived some distance from her hoine. 
On the way she was kidnapped and quickly spirited 
off to the distant seaport town of Hong Kong. 
There her captors kept her for several weeks, until 
a purchaser could be found who would pay the 
required sum (about one hundred and seventy-five 
dollars) for this human chattel, and agree to trans- 
port her across the ocean; for were she to remain in 
China the parents might recover her. 

"At length a slave dealer is found who pays the 
sum required, and she is handed over to her new 
master. A few houis later she is hurried on board 
the great steamer which is about to set sail for San 
Francisco, and soon the shore of her homeland is 
fading out of sight. Days and weeks pass. At last 
the weary voyage is ended. Jean Ying is amazed 
and bewildered by much that is new and strange, 
and she knows not where to turn for help or coun- 
sel; so calmly resigns herself to fate, and answers 
the questions of the Custom House officers as she 
had been taught to do on the long voyage out. 

"Among these officials is one who reads between 
the lines of her little story, and soon dispatches a 
message to the mission; in response to which we 
hasten to secure a permit, and go aboard the 



148 THE CHINAMAN AS WE SEE HIM 



steamer to interview this little stranger, whose sad 
history we only half guess At fiist she is quite 
unresponsive to our advances, but before we leave 
she has promised to send us word if she is landed 
and put into slavery. Weeks pass by and no word 

comes. At last one 
night a Chinaman 
appears at our 
door, and earnest- 
ly entreats that we 
go to the rescue 
of a 'very young' 
girl who has just 
been sold into 
slavery. We glad- 
ly consent, and as 
a token send her a 
bright red silk 
handkerchief, 
which will also aid 
us in identifying 
her. Late at 
night, piotected 
by a police officer, 
we wend our way 
into Chinatown, 
and successfully make the rescue. Imagine what 
surprise and joy was ours upon recognizing in 
the bearer of the red silk handkerchief our little 
friend of the steamer. Jean Ying remained in 
the Home with us for some months, then under the 




WHEN RESCUED 



p. p. A. 



149 



care of kind missionaries and one of our Christian 
Chinaman, she returned to her home and parents. 
Several lettSis have come back telling of her safe 
arrival; also tv^o letters from her father expressing 
deepest gratitude to all who helped or befriended 
his little daughter. ' ' 

Sharp, unscrupulous lawyers are always found who 
are ready 
enough to 
sell the m- 
selves to the 
business o f 
carrying 
the cases 
through the 
customs and 
courts, and 
who make 
large sums 
when suc- 
cessful. Dis- 
honest Cus- 
tom House 

officials and interpreters have found it a profitr 
able business to lend a hand towards landing 
these girls. Some of them who entered their 
oflfice poor have in a short time retired rich 
men. This can be readily understood when (it is 
known that a girl costing from one hundred to two 
hundred dollars in China, is worth here from one to 
three thousand dollars. Since the enforcement of 




WHEN MARRIED 



I50 THE CHINAMAN AS WE SEE HIM 

the Restriction Law, and the consequent greater 
difficulty in landing them, the market value of these 
girls has greatly increased. When thev are safely 
landed, if not previously disposed of, they aie 
decked out in gorgeous silk clothing, with gaudy 
jewels and highly-painted faces, and placed on 
exhibition for purchasers to see. When sold they 
are passed over to their reputed "husbands" to 
find themselves only brothel slaves. ,/ 

Many rebel fiercely when they discover how basely 
they have been deceived. Let me give an illustra- 
tion. One girl of sixteen, after being safely landed, 
was visited by a slave holder, and asked if she was 
willing to go and live in a house of ill-fame. She 
indignantly refused, saying that she was to be mar- 
ried in a few days. Then she became suspicious, 
and began to cry. The wailing of Chinese women 
is something fearful. They tried to quiet her with 
fine promises, but she could not be pacified. How- 
ever, the man finally bought her for one thousand 
five hundred and thirty dollars, thinking by his 
ownership to force her into submission. As she 
obstinately refused, he starved her for days, beat 
her, and threatened to kill her. She heard in some 
way of the Mission House, and waiting for an 
opportunity, succeeded, with the aid of friends, in 
escaping to it, and was saved. 

I There is a class of little girls brought over, who 
are held in families as servants. Few Chinese 
homes are to be found without having in them one 
of these bond slaves. They are compelled to do 




OF SUCH IS THE KINGDOM OF HEAVEN I5I 



p. p. A. 



153 



"<$ 






the drudgery of the household. Often they are 
quite well treated, as it is the intention of the own- 
ers to sell them as wives, when they become older ; 
and they are in this way a valuable piece of prop- 
erty. But oftener they are intended for a disreputa- 
ble life, and are 
treated in a most 
cruel manner. 
Some of them who 
have escaped to 
the Home have 
shown marks of 
the most brutal 
treatment. They 
are beaten, 
dragged by the 
hair, burned 
hot irons, 
scalded with 



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with 
and 

boil- 
ing water. J One 
was brought to the 
Home by a police- 
man at three 
o'c lock in the 
morning, black- 
ened and bruised by dreadful beatings, half-starved, 
and covered with filthy clothing. She ran into the 
street from a brothel, followed by a number of Chi- 
namen, and took refuge in a restaurant. A police- 
man brought her out. She clung to him for 
protection. After fighting off the men who were 



A BILL OF SALE 



154 THE CHINAMAN AS WE SEE HIM 

trying to get her back, he took her to the Home. 
She is now a Christian woman, living in a home 
of her own. 

In the sale of these girls, there is always a written 
contract, or bill of sale, such as there would be in 
the sale of any dumb brute. The one exhibited 
here has the impress of the slave-girl's inked finger. 
The original is sometimes sealed in blood. The 
two half-characters is the divided signature, each 
party to the contract holding a copy. The inference 
is that no mistake can be made, as one-half of the 
signature held by one party is the complement of 
that held by the other. 

'^ The slaveholders do not easily give up their prey. 
Writs of habeas corpus are generally resorted to, 
and our American laws used to permit the return of 
escaped slaves into the dens of Chinatown. The 
arrest of girls, and the attempt to get them out of 
the hands of those who are seeking to save them, 
is done by villainous highbindersj The work of 
the Rescue Home has been carried on in the face 
of their unremitting, unscrupulous opposition, as 
well as in spite of the aid rendered by shrewd, 
unprincipled lawyers. 

Until recently some of these slave girls have been 
brought over in every steamer; sometimes thirty at 
one time. For the present, as far as the port of 
San Francisco is concerned, this importation is 
stopped. This is largely owing to the work of the 
present interpreter, Mr. Gardner. He could not be 
bought, and understanding the wily tricks resorted 



p. p. A. 155 

to he has used means to thwart the most deep-laid 
schemes for the evasion of law. The leaders of the 
P. P. A. are very angry with him for interfering 
with their profitable traffic, and have often threat- 
ened to take his life; but, under a fearless sense of 
dut}^ he is doing faithfully the work which God has 
laid on him to do. 

But I am glad to throw on the canvas the brighter 
side of this dark picture. After these girls are 
rescued, many a pleasant romance of love and 
courtship, according to American ideas, occurs in 
their experience in the Home. Happy marriages 
take place. The voices of bright little children 
echo through newly-created homes, and the bitter, 
revolting past is forgotten. But what of the thou- 
sands who are not reached by any mission Home) 
They are the slaves of greed and lust! How hope- 
less is their outlook! God pity them! Lovers of 
mankind, help them! 



XIV 

CHURCHES AND CHAPELS 

A VISIT made to Southern California in 
Ij^l^l January, 1876, revealed a most excelleni 
WQM field for work among the four or five 
^^^^ thousand Chinese, found in Los Angeles 
and its vicinity. During this visit a 
flourishing Chinese Sunday school was opened. At 
the urgent request of Christian people, and for 
health reasons, it was decided to return to Los 
Angeles, and open a mission; which was done in 
April of the same year. A suitable building was 
speedily erected and dedicated; an evening school 
opened, which soon had on its roll fifty-four schol- 
ars; and a Y. M. C. A. was organized with thirty 
members. Within a year and a half seventeen con- 
verts were baptized. But the missionary's health 
failed, and he was compelled to relinquish the 
work. The mission, however, was planted of God, 
and He took care of it. The mission building pass- 
ing into other hands, the Chinese brethren them- 
selves heroically raised twelve hundred dollars, and 
purchased a lot, on which, by the aid of the Board 
of Church Erection, a chapel was built at a cost of 
eleven hundred dollars. 

156 



CHURCHES AND CHAPELS 157 

After nine years, when I returned there for a sea- 
son, I found that the vine which had been planted in 
weakness was bringing forth fruit. Many interest- 
ing young men belonged to this mission. Some of 
them became noted for their consecration, and for 
their literary attainments. One bright lad named 
Ham Chiu was not more than twelve years old when 
I baptized him. At first his uncle was very bitterly 
opposed to his having anything to do with the 
mission, and severely whipped him, and shut him 
up in a dark room. He came to us in his trouble, 
and we sent for his uncle, who came to see us. 
After much explanation, he consented to the boy's 
return to school: He learned very rapidly, and 
soon became an active Christian. 

After leaving Los Angeles, we lost sight of him 
for a time. In 1888, while in Brooklyn, N. Y., on a 
visit, Mrs. Condit and I received a card from a 
caller. When he was ushered to our room, we 
found in him a handsoine young man, dressed with 
exquisite taste in American style. He said to us, 
"Don't you remember Ham Chiu, the little boy in 
Los Angeles whom you baptized?" Of course, we 
did. "Well, I am that boy." We were astonished, 
and delighted to see him. 

His story was as follows: He left Los Angeles 
soon after we did, and shipped from San Pedro as a 
cabin boy on an ocean steamer. He had been all 
over the world as a sailor, always carrying with 
him the Bible given him in the mission. One day 
he landed in Boston, where he left the ship and 



158 THE CHINAMAN AS WE SEE HIM 



sought a mission school. Later he went to New 
York. He had for his teacher there the wife of a 
prominent physician. She was greatly interested 
in him, and took him into her family as a servant 
and office boy. He showed such bright parts that 
he was allowed to employ a portion of his time in 
study. Finally he entered the medical college, and 

when we met him he was 
nearly ready to graduate. 
This he ultimately did, 
and is now known as Dr. 
Thoms. He is at present 
in charge of the Chinese 
Hospital in New York, 
and is an active Christian 
man. 

To show the effect of 

one little, unconscious act, 

he told me that he was not 

interested the first night 

he went to school, and had 

no intention of leturn- 

ing. But as he went out 

of the door, I kindly put my hand on his shoulder, 

and invited him to come back. That little act, 

forgotten by me, changed his whole life. 

Another half-grown boy, named Kim Yow, en- 
tered our school at its beginning. We taught him 
the alphabet. He learned English rapidly, and 
became ambitious to do something better than work 
in a family. Finally he entered a store, and deve]- 




YIP Kl.M YUW 



€;'■ 



CHURCHES AND CHAPELS i6i 

oped into a bright, active business man. During all 
these years he has been one of the principal helpers 
in the mission in Los Angeles ; and when necessary, 
takes charge of the services of the church with great 
acceptance to all. Recently he has • been chosen 
one of the elders of the church. Many visitors 
from the East buy Chinese goods in his si ore, and 
ever find him a most courteous, gentlemanly man. 

One more case. When preaching on one of the 
streets of Los Angeles, a young man, Mo Heng, 
was attracted by what I was telling about the earth 
being round ; and about the relative positions of the 
United States, China, and Palestine. I was showing 
that the Gospel, beginning in Christ's native land, 
had gone westward to America, and we had heard 
and embraced it ; but it was now traveling onward, 
and would, in time, be embraced by the Chinese, 
Mo Heng came to the chapel, and was among the 
first to be converted. Soon a burning desire seized 
him to carry the Gospel back to his people. He 
studied in Canton for a while, and for years labored 
as a native helper. Dr. Henry says of him: "He 
became a preacher of unusual ability. Full of gen- 
tleness and deeply imbued with the spirit of the 
Master, his desire was to bring the truth to his own 
family ; but instead of the joy he hoped to cause, 
he was received with storms of abuse. Their indig- 
nation knew no bounds; his wife and mother poured 
reproaches upon him in a ceaseless stream. He was 
in charge of a mission out-station; but his wife 
refused to accompany him to the place, yet com- 



i62 THE CHINAMAN AS WE SEE HIM 

plained of his neglect in separating himself from 
her. His young brother became his pupil, and soon 
professed conversion; on his return home he was 
beaten, imprisoned in a room, and subjected to 
great cruelty in order to compel him to recant. Mo 
Heng hastened to his rescue, but could not prevail 
on the mother to allow him to return to the station. 
Excuse after excuse was made. The field work 
was behind-hand, and he could not be spared. This 
objection was met by Mo Heng and the missionary 
who accompanied him becoming husbandmen for 
the time, and hoeing the sweet potatoes and other 
crops requiring attention. The boy, however, was 
not released; all their efforts only extracting a 
promise, never fulfilled, that he should follow them 
to the station in a few days. Every day beholds 
the striking fulfillment of the words of our Lord, 
"A man's foes shall be they of his own household." 

Mo Heng was the first one to open up work in the 
large market town of No Foo, and help plant a 
church there. He spent his life in "labors abun- 
dant," and died peacefully in Canton, in the arms of 
Dr. H. V. Noyes, to whom he was very warmly 
attached. But the work which he inaugurated is 
moving on. Our Chinese brethren of America have 
built a fine chapel in No Foo, and a promising and 
growing church exists there. Since the founding 
of the Chinese Church in Los Angeles, one hundred 
members have been received into its fold. 

On leaving Los Angeles, in 1877, we came north, 
and after restoration to health, entered on the active 



CHURCHES AND CHAPELS 



163 



work of establishing a mission in Oakland. A flour- 
ishing Sunday school was found in connection with 
the First Presbyterian Church, with seventy-five 
scholars, and twenty-five teachers. A lot was 
purchased, on which was erected a suitable chapel 
and dwelling. July 7th, 1878, a church was organ- 
ized with sixteen members, of whom thirteen were 
from Dr. Eells' church. This little church was 




OAKLAND CHAPEL AND DWELLING 



greatly blessed of God, and no Communion passed 
without additions, so that within a year after its 
organization it numbered fifty-one members. For 
years an interesting feature of this mission, was an 
open-air service held every Sabbath afternoon at 
the Jute Mill, where eight hundred Chinese were 
employed. 



i64 THE CHINAMAN AS. WE SEE HIM 

This mission, through all the passing years, has 
continued to maintain a vigorous life, and the open- 
ing century finds it still prosperous. One hundred 
and fifty-six have been received into the church 
since its organization. Any one who attends the 
Thursday evening prayer meeting, and sees the 
loving cordiality manifested by all, is constrained 
to say, "Behold, how^ good and how pleasant it is for 
brethren to dwell together in unity. ' ' One of the 
elders was at one time a confirmed gambler. But 
one of our active Christian men labored with him, 
until he was converted and reformed; and now no 
lovelier, more earnest, or more active Christian man 
can anywhere be found. 

The destitution of the Chinese living in outlying 
towns created a strong desire to begin a work among 
them at as many points as was practicable. In 
eleven of the most important places in the State, 
stations were established, the results of which have 
been most satisfactory. Many of these stations 
have an interesting history, which I am able to 
touch upon very lightly. 

Several beginnings were made to teach the Chi- 
nese in San Jose, but the organized and persistent 
opposition of certain classes to the Chinese in the 
San ]os6 Valley rendered them abortive. The M. E. 
Church of the city was burned to the ground, on 
account of a Chinese Sunday school having been 
opened in it. After long effort a room was 
obtained, which served for the Sunday school, and 
evening school, and also as an audience room when 



CHURCHES AND CHAPELS 165 

the missionary and his helpers came to preach the 
Gospel. Some thirty-five in all have been baptized ; 
and one, Rev. Ng Poon Chew, of Los Angeles, now 
an ordained minister, was converted in this mission. 

The Sacramento mission was begun in 1870, by 
the establishment of a Sunday school in Westmin- 
ster Church. An evening school was organized 
soon after, and for many years the work was in a 
flourishing condition. During its existence sixty- 
seven have confessed Christ as their Savior, and 
thousands have received Christian instruction. 

Rev. Nam Art spent a month in Santa Barbara in 
1885. As a result of his efforts, a mission was estab- 
lished there, which is still in successful operation. 
Through the efforts of Mr. Adams, a consecrated 
layman, a lot was secured, and a neat chapel erected 
at a cost of thirteen hundred dollars, of which four 
hundred were given by the Chinese. Later, they 
built, in the rear of the lot, an Association hall and 
home for themselves, at a cost of six hundred dol- 
lars. This makes a nice property for the use of the 
mission. Twenty-two have been received into the 
Presbyterian Church of Santa Barbara, under whose 
care the entire work has been placed. 

A mission in connection with the American 
Church was begun in San Diego in 1889, which has 
been the means of bringing thirty-seven Chinese 
into the church, and we trust into the kingdom of 
Christ. 

Alameda has a flourishing mission. I first organ- 
ized a Sabbath school there in 1877, and not long 



i66 THE CHINAMAN AS WE SEE HIM 

after an evening school was opened. Later on it 
was moved into the parlor of Mrs. Flora J. Eraser, 
and was taught by her without compensation. The 
school became too large for the parlor, and, in 
1 89 1, an excellent lot was given to the Board by Dr. 
Loomis, on which, by the contributions of Ameri- 
cans and Chinese, a comfortable chapel was erected 
at a cost of one thousand, four hundred and twenty 
dollars. This is called "The Bible Mission," as so 
much prominence is given in it to the study of God's 
Word. It is a growing work, and to it the church 
of Alameda gives a warm and helping hand. 
Twenty-six have been baptized. Thirty-three have 
joined the Christian Endeavor Society, and /hirty- 
eight the Y. M. C. A. 

Santa Rosa has an interesting history. In 1878, 
some Christian Chinese began a laundry in that 
place, and in order to work for Christ, built a room 
for a school close by their washhouse. Volunteer 
teachers taught the Chinese week-day and Sunday 
evenings. The school was prospering, when the 
room was raided by hoodlums and destroyed. This, 
however, did not discourage the young men. A 
room was rented, and a regular teacher engaged. 
From this little mission have gone out some earnest 
converts, who, in other parts of this country, and 
in China, have exerted much influence for good. 
Thanks to the exertion of friends, they have now a 
pleasant chapel. Not fewer than twenty have been 
converted, and three children have been baptized. 

There is an encouraging mission in San Rafael^ 




ALAMEDA CHAPEL 



167 



CHURCHES AND CHAPELS 169 

with twenty-five scholars in the school. Thirteen 
have been baptized and received into the church. 
The mission in Stockton was begun in 1890, on the 
occasion of a visit by Rev. Mr. Kerr. There is an 
evening school, a Sunday school, and Y. M. C. A., 
suppoi'ted entirely by the Chinese and local church. 
Eleven have become the followers of the Savior. 
Eighteen young men in Napa have professed Christ. 
Lee Ling, for many years, indeed as long as he 
lived in Napa, conducted the Chinese service, and 
labored to bring his countrymen under the influence 
of the Gospel. Now, in his native town in China, 
he is carrying on the same work for the Master. He 
has opened up a little chapel in Kum U, and is rais- 
ing money among the brethren to build a larger one. 
The Congregationalists have stations at many 
important points on this coast, manned by efficient 
native helpers. They have always paid special 
attention to this form of work, and have accom- 
plished results similar to those which I have already 
mentioned. The Methodist and Baptist missions 
have, in addition to their central work in San Fran- 
cisco, also opened day schools and Sunday schools 
in many towns in the State. Preaching, in chapels' 
and by the wayside, has been given the prominence 
which belongs to it as a divinely appointed ordi- 
nance for saving souls. Little stations have been 
established by all the missions, and much of the 
good work accomplished has centered about their 
day schools and Sunday schools. 



XV 




NATIVE SONS AND DAUGHTERS 

HINATOWN swarms with children. As 
one goes along the street, they are seen 
at every turn and in every nook and cor- 
ner, playing very much after the fashion 
of American children. Indeed it is often 
painful to see how Americanized they are becoming, 
in some particulars at least. 

Reverence for ancestors is regarded as the chief 
virtue in China. The young grow up feeling that 
their first duty is to their parents. The govern- 
ment wisely encourages the practice of this virtue. 
Special cases are reported to the Emperor, and 
sometimes he is requested to make favorable men- 
tion of them, so that others may be encouraged to 
follow in their footsteps. 

A story is told of little eight-year-old Woo Mang, 
or "Brave and Talkative," as the name means. His 
parents, to whom he was most dutiful, were very 
poor and could not afford mosquito curtains for 
their bed in the summer — a sine qua non in the 
domestic life of the Chinese. Our little Woo Mang 
used to get into his parents' bed early in the even- 
ing, and let the mosquitos do their worst at biting 

170 



NATIVE SONS AND DAUGHTERS 173 

him for an hour or two ; and when they were sur- 
feited with his blood, he got out of the bed, and 
called his parents to sleep in peace. Some little 
sons in this country might not fancy this method of 
showing reverence for their parents. 

Twenty-six hundred Chinese in San Francisco are 
under eighteen years of age. Two thousand of 
these are of school age ; six hundred being -under 
six years old. There are seventeen hundred native 
sons and daughters of Chinamen. Many native 
born children have gone back to China. If they 
should return and claim their right to live in this 
country, it would swell the number to three thou- 
sand. It is an interesting fact that in 1895 a Native 
Sons' Parlor was incorporated, in which many of 
them take much pride. The constitution of the 
Parlor is not only patriotic in its spirit, but also 
educational and moral in its aims and requirements. 
"Every member must first abide by the laws of the 
United States of America." Opium smoking, gam- 
bling, carrying concealed weapons, keeping company 
with immoral women, rough playing, and the use of 
intoxicating drinks are prohibited. Two hundred 
are enrolled as members. There are four hundred 
Chinese in the city who are old enough to vote. Of 
these one hundred and fifty, by reason of abilit}^ to 
read and write, are entitled to vote, though only 
eighty as yet have exercised the right of suffrage. 
The others do not esteem their privilege as highly 
as they should, and have as yet failed to register. It 
is amusing to note how obsequious some politicians 



174 THE CHINAMAN AS WE SEE HIM 



are to these native sons. We wonder why this is 
so ! Sixteen of them went to Manila in the United 
States Navy, and one young man went into the 
volunteer army from California. 

A Chinese public school has been in existence for 

several years, the 
nucleus of which 
consisted of schol- 
ars taken from the 
Presbyterian mis- 
sion school. It has 
now five American 
teachers, and an 
enrollment of one 
hundred and fifty 
scholars. The. 
English school 
closes at two 
o'clock, in order 
that the afternoon 
and evening may 
be devoted to 
instruction in their 
own language, 
given in their own 
schools. The 
Methodists, Bap- 
tists, and Presbyterians have each mission day schools 
for children, in which are enrolled about two hundred 
and fifty scholars. Many half -grown boys are also 
found in the evening schools of the various missions. 



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HENRY AND HIS FLAG 
I say hurrah for the United States." 



NATIVE SONS AND DAUGHTERS 175 

In the first days of mission work there were not 
many families, and only a very few children. How- 
ever, as the -children began to increase, a school was 
opened for them by Mrs. C. H, Cole, as early as in 
May, 1869, Mrs. Cole continued to teach the little 
children until her death in 1876. For many years 
an undenominational society of ladies supported her 
school, until finally it was given over to the Presby- 
terian Board, and after the death of Dr. Loomis, 
was called "The Loomis Memorial School." Mrs. 
Cole was a woman of more than common ability 
and culture; and possessed strong faith and great 
cheerfulness amid very heavy sorrows. The last 
report which she made showed an attendance of 
forty-one scholars, of whom twenty were native 
born. 

When this school passed into the hands of the 
Presbyterian Board, Miss Jessie E. Wisner became 
its teacher, and under her care it reached its highest 
efficiency. Miss Wisner had been a missionary in 
China, and spoke the Canton dialect with great 
readiness. This, together with her devotion to 
the work, her love for the children, her indefatigable 
visitation of them in their heathen homes, and her 
care for the poor and sick, made her school not only 
large in numbers, but also wide-reaching in its spir- 
itual influence. Some who have since taken high 
positions as business men, and some who have 
become useful Christians, received their education 
in this school. 

Environment has much to do with the character 



176 THE CHINAMAN AS WE SEE HIM 



of Chinese boys and girls. At one time this school 
was located in a notorious old building, called "The 
Globe Hotel." The entire house, except the one 
bright spot occupied by the school, was in posses- 
sion of gamblers and highbinders. Sentinels were 

employed to stand 
in the halls and 
about the doors, 
to guard the in- 
mates against sur- 
prise by the police. 
The influence of 
all this reacted 
upon the children 
in their homes. 
The teacher, when 
visiting the chil- 
dren, was often 
met by such ex- 
clamations as "O, 
teacher, me play 
policeman. Man 
keep gamble 
house. I come 
with big ax, 
chopee door down, 
too muchee boy inside all run away, all the same Globe 
Hotel. I can no catchee him, no can takeehim jail." 
After moving into their new rooms, the boys, instead 
of playing gambling house, imitated store-keepers, 
car conductors, travelers, and similar characters. 




SMALL FOOT AND SHOKS 



NATIVE SONS AND DAUGHTERS 179 

Several of the children reported to their teacher 
that they would never worship idols again. One 
dear little fellow went home after one of his lessons 
and threw the family idols on the floor, telling his 
mother they were all false, and that he would never 
bow to them again. His mother at once gave him 
a severe beating, but it made no difference, he stood 
firm.- He said, "I say 'Now I lay me down to 
sleep' in Chinese, before going to bed, and in the 
day too, so that Jesus won't forget me." 

One day a well-known minister and his wife, from 
a distant city, visited the school. They sat quite 
unmoved, only remarking, while the children read 
and sang and recited, for their pleasure, "They are 
slow in their movement, they appear stupid." At 
length a little five-year-old, with raised hand, asked 
in Chinese, "Teacher, is that Jesus?" "No, my 
child," was the teacher's response. "Well, is he 
Jesus' brother?" was the next question. "No, he 
is not." "Well, teacher, what relation is he to 
Jesus, and when is Jesus coming? Please ask this 
great man to tell Jesus to come to our school, for I 
want to see him." The questions were translated 
to the "great man," and with brightened face and 
warm heart, he gave the scholars a talk that was 
long remembered by them. 

In 1878, a similar school was opened by the 
Woman's Occidental Board of Foreign Missions, 
with Miss Mary Baskin as head teacher, and Lee 
Kai, a young Chinese girl, as teacher of Chinese. 
In recent years this school has developed quite a 



i8o THE CHINAMAN AS WE SEE HIM 

missionary spirit. Each year it raises quite a little 
sum of money, which, when Thanksgiving time 
comes, is invested in food for the very poor. 
Empty rice sacks are secured, and are filled with 
eatables, such as rice, pork, bread, crackers and 
tea. The boys march in procession through China- 
town, carrying this food to poor, forlorn, hungry 
people. One poor old mother, whose children had 
forsaken her, was made glad by a bag of this food, 
accompanied by kind words. Another old woman, 
with bound feet, who had been confined to her room 
for ten years, laughed and then cried with joy, as they 
left their bag and sung for her a hymn in Chinese. 
Thus they go from place to place until all the sacks 
are given away ; when they return home happy in 
what they had done, and saying to the devoted 
teacher, Miss Carruthers, "We want to go again 
soon, and tell that old lady more about Jesus." 

These two schools have recently been consoli- 
dated, and are doing most excellent work, the 
pupils having a consecrated young Chinese teacher 
to instruct them in their own language, and give to 
them precious Gospel truth. This young man is 
the son of Lee Ling, who was converted in Califor- 
nia. He rendered long and faithful service in Napa, 
and is now doing an equally useful work in China. 
How true are the words, "The promise is unto you 
and to your children." 



XVI 



HAND-PICKED " 




'ERY much of Christian work is, after all, 
individual. The best fruit is "hand- 
picked" as Spurgeon so aptly says. In 
no case has this been more strikingly 
illustrated than in that of Ye Gon Lun. 
He came into the home of Hon. N. Greene Curtis, 
of Sacramento, a little boy of only nine years of age, 
and fresh from his heathen home in China. He 
was meant to be only a servant boy. By the loveli- 
ness of his character, and his wonderful faithfulness 
to duty, he soon won his way into the hearts of this 
household. They learned to feel towards him and 
to treat him more as a son than as a servant. In nat- 
ural uprightness and nobleness of nature he was far 
above the average of his countrymen, and soon 
became separated in sympathy from them, so that 
he scarcely seemed to be Chinese at all. 

Six years later, when he was fifteen years old, I 
was preaching one night to the Chinese in Sacra- 
mento, in their own tongue. He heard me, and his 
heart at once opened to the Gospel. I remember 
well Mrs. Curtis' long, dark walk the next night to 
find me and ask me to go and see him, as his mind 

l8i 



i82 THE CHINAMAN AS WE SEE HIM 

had been very much impressed by what he had 
heard. My heart was at once drawn to him by the 
beautiful simplicity of his child-like nature, as well 
as by his readiness to learn the way of salvation. A 
native helper, Sit Ah 'Moon, visited him almost 
daily, and opened to him the precious truths of the 
Gospel. Not long after, it was my pleasant privi- 
lege to baptize him into the name of Christ in our 
church in Sacramento. 

He honored and adorned the profession which he 
had made. He was simple and childlike in his 
faith, and earnest in his devotion to his Savior. 
But the fatal seeds of consumption which had found 
lodgment in his system had marked him for an early 
grave. Everything was done for him that the ten- 
derest sympathy could do. He had the place of a 
son in the home of Judge Curtis. With parental 
love he was nursed during his lingering sickness. 
No expense was spared in procuring the services of 
the best medical advisors. The Chinese Christians 
were unwearied in their attention to him, by day 
and night; and Christians among our own people 
loved to visit him, and were refreshed in heart by 
looking into his bright, loving eyes, and by witness- 
ing his entire trust in Jesus, and his perfect readi- 
ness to die. His only wish to live was that he might 
become a minister and preach Jesus to his country- 
men. Judge Curtis, to whom his heart was so knit 
that he would have laid down his life for him, 
told him that if he recovered he should have a 
higher and more lucrative position. But he said, 



"HAND-PICKED" 



183 



"No, if I get well, I want to spend my life in serv- 
ing the Lord. ' \ But earth was not long to be his 
home. God claimed him for heaven, where He had 
other work for him to do. At the early age of 
eighteen, he gen- 
tly, s we et 1 y fell 
asleep in Jesus. 
On a beautiful 
Friday afternoon, 
his funeral took 
place from the 
home in which he 
had found shelter. 
His body was laid 
to rest in a mag- 
nificent metal cas- 
ket, and placed in 
the vault, until a 
proper grave and 
monument could 
be prepared. A 
large number of 
our own people 
attended his fu- 
neral, as many 

knew him, and all who knew him loved him. A 
number of Chinese Christians of the Y. M. C. A., 
of which he was a member, sung around his coffin 
at the grave, in Chinese, "There is a Happy Land." 
Not long after Judge Curtis erected a beautiful 
monument to the memory of Ye Gon Lun, at a cost 



^ ^ ifl >t 



HAPPY LAND 



i84 THE CHINAMAN AS WE SEE HIM 

of not less than a thousand dollars. As you ap- 
proach the monument, you will see the words 
"Eternal Rest" chiseled at the base. The stone is 
of white marble, eight feet high, crowned with a 
floral cross, and beneath, a scroll bearing the motto, 
"FIDELITAS." The inscription reads: 

YE GON LUN 

DIED 

JUNE 23, 1874, 

AGED iS YEARS. 

"Look unto Me, and be ye saved, 
all the ends of the earth, for I am 
God, and there is none else." 

He lived and died a 
Christian. 

Judge Curtis said to me at one time, "I have 
been looking for a model Christian life, and I have 
found it in this Chinese boy from across the seas," 
Who will say that the Chinese cannot, just as well 
as our own race, give bright evidence of the grace 
of God in their hearts? When filled with the Spirit, 
as this yojing man was, the Lord can use them in 
marked ways to advance His kingdom. Ye Gon 
Lun could not live to preach Christ; nevertheless, 
God accepted the desire of his heart, and used him 
to make known the Gospel in China. How? When 
laid aside from work, there came into the family as 
his substitute, an awkward boy called "Ing, " but 



"HAND-PICKED" 185 

whose real name was Lee Yin. Ye Gon Lun not 
only patiently taught him the household duties, but 
faithfully instructed him ir the truths of the Bible, 
and lived Christ before hii„ in his daily life, so that 
in a short time Ing also became a Christian. 

Lee Yin's heart soon found great joy in reading 
the Bible, and in .seeking to understand it. The 
next step was a desir to make the Gospel message 
known to his people. Then followed the purpose to 
return home and preach the Word. After a season 
of study in Canton, he entered actively into the 
Master's service. But he had trouble. His wife 
and mother hated the Gospel. When he began to 
study their anger was aroused, and his wife fre- 
quently threatened to commit suicide. One night 
while he was asleep, she took a rope and tried to 
strangle him, but he woke up in time to save him- 
self. His faith never gave way. Nothing daunted 
he went on following in his labors in the steps of 
Mo Heng, the Los Angeles convert, in many towns 
of the Sun Neng district. Lee Yin labored for a 
while in Chung Lau, and through his labors there 
Mun Heng was converted, who is now a consecrated 
preacher in the Master's service. Lee Yin's wife 
was afterwards converted, and their son became a 
student in our San Francisco school. 

Ye Gon Lun's life was not lost. His desire to 
preach Christ was not in vain. He is doing it 
to-day in those in whom his influence lives. In 
heaven new stars are being added to his crown of 
rejoicing. Frances de Sales truly says, "We must 



i86 THE CHINAMAN AS WE SEE HIM 

never undervalue any person. The workman loves 
not that his work should be despised in his pres- 
ence. Now God is present everywhere, and every 
person is His work. " 

' ' Forgive my grief for one removed, 
Thy creature, whom I found so fair, 
I trust he lives in thee, and there 
I find him worthier to be loved." 




XVII 

EXPANSION 

OTWITHSTANDING the bitter opposi- 
tion to the Chinese by the irreligious, 
and the indifference, if not opposition, 
manifested towards them on the part of 
many Christian people, the work for their 
betterment has been constantly enlarging. This is 
true of each of the several missions. 

The old mission chapel, at 800 Stockton Street, 
had long proved too small to hold the large num- 
bers which came to the services; and the school 
rooms were also exceedingly contracted. At length 
a long-needed new building was secured by the 
purchase of the First Presbyterian Church on Stock- 
ton Street. The Chinese population had been grad- 
ually surrounding this church, until it was no longer 
suitably placed for an American congregation, but 
it was well located for Chinese work. The Rev. 
Robert Patterson, D.D., pastor of the church, went 
to New York and obtained from the Board of 
Foreign Missions their promise to purchase the 
building as soon as the funds could be secured. In 

April, 1882, the purchase was completed, though 

187 



THE CHINAMAN AS WE SEE HIM 



the building was not occupied until November of 

that year. 

In the meantime the Rev. Alexander J. Kerr and 

wife were appointed as associates in the work. Mr. 

Kerr arrived on the field in September, 1882, and at 

once entered up- 
on the study of 
the language ; en- 
gaging at the same 
time in regular 
church and school 
labors. 

After the First 
Church passed in- 
to the hands of 
the mission, it 
was thoroughly 
renovated, and 
adapted to the 
new kind' of work 
to be carried on 
within its walls. 
On the day of its 
re-dedication, not 
fewer than a thou- 
sand people were 

crowded into the spacious audience room, nearly all 

of whom were Chinese. Many had to go away, 

being unable to get inside the building. 

Dr. Loomis, in his address, reviewed the past. 

Thirt^^-eight and a half years before, he said, he 




FIRST CHINESE CHURCH 



EXPANSION 



189 



had been one of a company of missionaries to sail 
from New York to China. At that time, in China 
proper, there were only two natives who were avow- 
edly converts to Christianity. Now, he said, there 
are mission stations dotting the land all along the 
coast, and they are to be found far inland, with 
native churches having their own native pastors, 
and with twenty thousand 
converts. 

At the close of the cen- 
tury we are able to say, 
that missionaries are now 
in every province of the 
empire, that there are one 
hundred thousand con- 
verts, and that thousands 
of native pastors and help- 
ers are at work in the 
churches. 

When Dr. Loomis came 
to San Francisco only 
two Christian Chinamen 
could be found, but in 1882 

he fourd one hundred and sixty-six on the roll of 
this one church ; and about a thousand in all had 
been baptized and received into the various churches 
of this country. To this contrast we may add, that 
there are now three hundred and sixty on the roll 
of this same church, with not fewer than nine hun- 
dred on the roll of all the missions of the city, and 
with probably four thousand in all denominations 




REV. ALEX. J. KERR 



I90 THE CHINAMAN AS WE SEE HIM 



in this country who have been brought to Christ. 
If the Doctor, in looking back over twenty- three 
years, could exclaim, "Behold what God hath 
wrought,"' we can, with equal wonder, take up the 
refrain, "This is the Lord's doing, and it is marvel- 
ous in our eyes." 
Mr. Kerr, in 
speaking of the 
first days of the 
new church, said 
that the attend- 
ance at the morn- 
ing and evening 
service was great- 
ly increased ; the 
Sunday schools 
held immediately 
after and before 
these services 
were also aug- 
m e n t e d; the 
prayer meeting 
had an average 
attendance of for- 
ty; and the even- 
ing school had 
increased to one hundred and twenty. The Gos- 
pel was preached every week to five hundred 
different persons. 

The fruit of this seed-sowing was not all gathered 
in this city, or on this coast. Our church members 




SON OF AN ELDER 



EXPANSION 191 

and our scholars are scattered over all the States 
and Territories of our broad domain. Many Chi- 
nese Sunday and evening schools have sprung up 
in different towns and cities from San Francisco to 
Boston, from Minnesota to Louisiana and Arizona, 
through the labors of Chinamen who have learned 
the way of life in San Francisco mission. Not 
only is this true, but church members and scholars 
are constantly returning to their native land, carry- 
ing back with them the unsearchable riches of 
Christ. Many go with minds enlightened and 
hearts aglow, prepared to teach their countrymen 
the knowledge of the true God, and of salvation 
by Christ. By this means several churches have 
been formed far inland in China. 

Two years after entering the renovated church, 
an interesting service was held, when the twenty- 
fifth anniversary of Dr. Loomis' labors in the mis- 
sion was celebrated. The address of the evening 
was given by Dea Chin. He was only a cigar 
dealer, with no education but what he had received 
in the mission; yet, by his excellent English and 
his impressive manner, he was a good example of 
that fine brain quality which the Chinese possess 
to so remarkable a degree, and which has come 
down to them through "forty centuries" of unmixed 
heredity. I give his address without embellish- 
ment, alteration, or comment. 

"Ladies and gentlemen: I speak on behalf of 
our Chinese church and congregation. They have 
authorized and requested me to express the warm 



192 THE^CHINAMAN AS WE SEE HIM 

and hearty feelings which we all have towards our 
dear pastor and friend, Dr. Loomis. The occasion 
is so great, and my heart is so full, that I hardly 
know what I should say. 

"It is very fitting that we should celebrate this 
anniversary. I am told by friends that there has 
not probably been anotlier such long pastorate in all 
California, as this one. It is to-day fully twenty- 
five years since Dr. Loomis came to labor among 
OLir people, in this city, and on this very street. 

"Let us look at this a moment. A boy baby who 
was born the day Dr. Loomis began his work, would 
to-day be quite old enough to be married; indeed 
some who were born about that time have already 
children of their own. A second generation, then, 
is growing up about him since he began his labor in 
this city. But you must remember that he spent 
several years in China before he came here, and 
thus his work for the Chinese people is lengthened 
out beyond the years that most ministers work. 

"But not in years alone has his work been great. 
When he came here there were not so many China- 
men as there are now, and few could speak English. 
There were but two Christians among them, and so 
work had to commence at the very beginning. Day 
after day and night after night meetings were held, 
tracts distributed, the truth taught, and for two 
years this was done before there were any signs of 
life. At last, after the end of two years' work, one 
was baptized, and then another, and work has gone 
on constantly since. So, in reckoning the years, 



EXPANSION 



193 



the small beginnings must be considered as adding 
an additional honor. Discouragements too, must be 
spoken of, for these are an important thing to be 
considered, when we would count the years of a 
minister's labor. 

"And yet his 
work has been a 
great success, ev- 
en as we business 
men speak of suc- 
cess. Much more, 
I think, is it a suc- 
cess in God's eyes. 
Nearly two hun- 
dred have been 
received into this 
church in these 
twenty-five years, 
but this number is 
hardly a measure 
of the multitude 
who have learned 
the way of life. We 
know that there are 
hundreds scattered 
all through this country who know of Christ because 
Dr. Loomis preachec Him to them, and there are 
hundreds who have thrown away the idols, and who 
are thus ready to be instructed in the truth. 

"But it is not for the church alone thai I am to 
speak. I have been here a good many years and 




C. E. BANNER 



194 THE .CHINAMAN AS WE SEE HIM 

am well acquainted in Chinatown, so I speak also 
for the Chinese generally. We are human. If you 
prick us, do we not bleed? If you tickle us, do we 
not laugh? If you show kindness to us, do not our 
hearts know it? And so I say that the Chinese 
people of this city know that no man has been a 
better friend to them than Dr. Loomis. From the 
very first he has been the one to whom we could go 
for advice and help. His door was never closed 
against us, his ear was never heavy so he could not 
hear what we had to say, and his feet were never so 
tired that they would not run to help us. 

"We know some of the afflictions he has passed 
through, and we have mourned with him ; we know 
also of the joys he has had, and we have rejoiced 
with him; and through all the years, and in the 
midst of all the discouragements, he seems to have 
had just one purpose. As the lighthouse casts its 
light over the great waters, that it may show the 
way for the vessels to get into the harbor, so has he 
had the one idea of showing souls the way to Christ. 
But he has been more than a lighthouse. He has 
been the pilot also, who does the hard work of 
bringing the ship with all her passengers into port. 

"He had a helper, however. We delight to honor 
Mrs. Loomis also, because she has been very earnest 
in doing her part in showing kindness, and in teach- 
ing our countrymen the salvation of Christ. She 
has worked without complaint or weariness, and 
with him her crown will be bright. 

"We hope that to the very end the Holy Spirit 



EXPANSION 



195 



will be in their hearts, making all things very bright 
for them. But we hope and pray, Doctor, that you 
may be spared to work for us and with us twenty or 
twentj'-five years more, and with your eloquence 
and earnest life persuade many more to come to 
Christ and be 
saved. ' ' 

This address 
was followed by 
another excellent 
one, by one of the 
elders, who pre- 
sented the doctor 
with a handsome 
watch, bearing an 
appropriate i n- 
scription. 

At the request 
of the Synod of 
the Columbia, the 
Board of Foreign 
Missions began 
missionary work 
among the twelve 
thousand Chinese 
in Oregon and 

Washington. This was done in 1885, and Rev. W. 
S. Holt, D.D., and wife, were appointed to take 
charge of it. They had been twelve years in China, 
and were able to prosecute the work with vigor and 
success. This mission has been mainly supported 




"THROW OUT THE LIFE LINE" 



196 THE CHINAMAN AS WE SEE HIM 

by the Chinese, and with Dr. Holt for a leader, has 
accomplished great good. A dispensary was opened, 
where the sick poor received medical treatment 
free. Several physicians gave their services gratui- 
tously. A Chinese Woman's Home was opened in 
1889, under the care of the Woman's North Pacific 
Board of Missions. The first inmate, a young girl 
taken from a brothel by Mrs. Holt, has grown to be 
a fine young woman. A prominent business man 
said of this girl, "If nothing had been done here, 
except to save this one girl, it is worth all the mis- 
sion has cost." Bible classes, house to house visita- 
tion, and woman's prayer meetings, have been 
interesting features of this mission. 



XVIII 



SIDE LIGHTS 




AM often asked with a good deal of quiz- 
*^ zical doubt, "What kind of Christians do 
the Chinese make? Do they give evi- 
dence of being really true followers of 
Jesus?" Such doubters do not go as far 
as a noted Roman Catholic priest, who said of them, 
"These pagan, these vicious, these immoral crea- 
tures, are incapable of rising to the virtue that is 
inculcated by the religion of Jesus Christ, the 
world's Redeemer;" albeit the Catholics claim mil- 
lions of converts in China. Still, many seem to 
think that it is hard to find any among them who 
are more than "Rice Christians." Not so. On the 
contrary they give strong evidence of being genuine 
followers of Christ. If put alongside an equal 
number of American Christians, I am sure that the 
Chinese will not suffer by the comparison. In the 
great outbreak of the Chinese against native Chris- 
tians in China, they have shown as a rule the true 
martyr spirit. One old Christian of seventy was 
told by the Boxer's that they would spare him and 
his home if he would renounce his faith in Jesus. 
He said, "You may burn my house if you wish, I 

197 



198 THE CHINAMAN AS WE SEE HIM 



have a better mansion in my heavenly home up 
yonder." After the same spirit we find the Chinese 
among us standing true to the Gospel which they 
have embraced. I give a few incidents which will 
throw some light on the genuineness of their Chris- 
tian character. 
The Chinese un- 
derstand how the 
Sabbath ought to 
be kept. One of 
them was living 
with a family near 
Berkeley. On a 
certain Sabbath 
morning, one 
member of the 
family proposed a 
game of croquet. 
The Chinaman 
went to the head 
of the house, say- 
ing, "To-day Sun- 
day; no good play 
croquet." The 
man laughed, and 
said it was only a 
little innocent recreation, and the young people must 
have something to amuse them. But this was not a 
sufficient excuse for Jim ; who then posted off and 
wrote in large letters on a paper box cover, "Re- 
member the Sabbath day to keep it holy"; and 




SIDE LIGHTS 199 

nailed it up in full sight of the grounds. One of 
the party saw it, and said, "The Chinaman has 
done it. I will not play. " The rest felt the same, 
and no game was played that day. 

They are not ashamed to shozv their colors when 
occasion demands it. In the court room at Oakland, 
one of our Christian men named Lu How was on 
the witness stand. The lawyer asked in sport, "Do 
your worship Joss, John?" He said, "No, I wor- 
ship the one true God, and try to serve Him. ' ' The 
lawyer then sneeringly asked, "Where do you 
expect to go, John, when you die?" His reply was, 
"I love Jesus, and tr}^ to live so as to go to heaven." 
The lawyer was silenced, and a feeling of religious 
awe, and of respect for the man took possession of 
every soul in the court room. 

They die in faitJi. A Christian brother in Oak- 
land, named Huie Noy, was dying. He was unable 
to speak, and recognized no one about him. I said 
to him, Yesii oi nay — "Jesus loves you." At the 
name of Yesn., a bright smile lighted up his counte- 
nance, and he passed into the spirit land, to look 
upon the face of the Jesus whom he loved. 

TJiey are anxious to use all means possible to reach 
their unconverted friends. Ng Shuey, before return- 
ing home, purchased a gramophone to take with 
him. As he was afraid he would not have much 
power to tell of Jesus to his friends, he had several 
sermons in Chinese preached into it; and at a 
prayer meeting, hymns and solos sung into it. He 
also had messages from missionaries and Christian 



200 THE CHINAMAN AS WE SEE HIM 

brethren spoken into it. In this way it declared for 
him and for others the truths of salvation to those 
in his native village who had never heard of a 
Savior. The chapel in Sun Neng, built by the 
brethren of California, will be filled with curious 
worshipers, who will be amazed to hear "Jesus 
saves," "Wonderful Words of Life," and other 
messages of salvation sounding in their astonished 
ears, from this "eighth wonder of the world." 
Ng Shuey will have souls given to him through his 
effort to preach Jesus by the gramophone. 

They labor for the ^salvation of their own families. 
Lee Guey went home in 1897 to visit his wife and 
family. Through his faithful life and teaching, his 
wife and two of his children became Christians. His 
wife, in the joy of her new-found Savior, began to 
make Jesus known among the families of her 
acquaintance. She went, in her zeal, from place to 
place in a quiet way, and especially visited among 
the poor. Many became deeply interested in the 
new doctrine, and some promised to put away their 
idols and worship the one true God. After Lee 
Guey came back, at the first Thursday evening 
prayer meeting, in the presence of some forty 
friends, he thrilled their hearts by telling them the 
story of his wife's and children's conversion, and of 
her zeal in witnessing for Christ. 

They set an example to those of us who give our 
money to the church through socials and entertain- 
ments. Our boys in Stockton were planning to give 
one of the periodical socials in the mission school. 



SIDE LIGHTS 



Each scholar had given not less than one dollar and 
a half, and one had given fifteen dollars for the 
occasion. When they learned from their teacher 
that they must help to support the school more 
generously, they at once decided to forego the 
social, and brought 
the money— thirty- 
three dollars — for 
mission work! 

Even the chil- 
dren appreciate the 
value of a consist- 
ent life. One 
bright little girl, 
an inmate of the 
Home, was recent- 
ly baptized and 
received into the 
church. One rainy 
Sabbath morning 
she came down 
dressed for church. 
The matron ob- 
jected to her go- 
ing, as she was 
really sick with 
cold. The dear 
little Christian girl 
know." Later she 




"it's my example, you know" 



said, "It's my example., you 
was found still dressed in her 
good clothes, and gave for her reason, "I thought if 
the girls saw me dressed for church, they would go, 
because they thought I was going." 



302 THE CHINAMAN AS WE SEE HIM 

They overcome bad tempers^ and are purified by 
trials. Ah Ho was born in Sun Neng, China, in a 
part of the country infested b)^ robbers. When she 
was an infant but a few days old her mother was 
forced to flee with her, to save their lives. On the 
edge of a fish pond she found an old jar in which she 
hid Ah Ho, hoping some one would find her and 
save her. Soon after the mother met her husband, 
who was just returning home, and going back they 
found the babe still safe. The father put her in a 
bag and tied her to his belt. In fighting that day 
with the robbers, the child was covered with blood, 
and her foot badly crushed. A Christian Chinaman 
advised them to put the babe for care and safety in 
the mission at Canton. They did so, and she was 
placed with Mrs. Happer, of sainted memory, with 
whom she remained for two years, when the parents 
again took her to their home. In another fight with 
robbers, Ah Ho, with some other little girls, was 
taken captive and carried off to Canton, where she 
was exposed for sale on the street. Mrs. Happer 
saw and recognized her, and buying her, took her to 
her home, where she spent a happy life until eight 
years old. During this time she learned much Gos- 
pel truth. But from this asylum she was lured 
away by a wicked woman, and kept until she was 
fourteen years of age, when she was bought by 
highbinders, and brought to San Francisco. Here 
she endured untold sufferings in her attempts to 
escape from a bad life. At length she was found 
by Mrs. Condit and put in the family of our Chinese 



SIDE LIGHTS 



203 



preacher. When urged to be baptized, she was 
. afraid that she could not be a Christian, because, as 
she said, "I have so awful bad temper." After- 
wards, through the influence of the good Spirit, she 
consented. But her troubles were not yet over. 
By deception she 
was induced to go 
to Portland, and 
there found her- 
self in one of the 
worst dens of in- 
f a m y. But she 
said, "I keep 
watch. One day 
I look out and see 
white man close 
by. I run right 
out, and cry, 'Oh, 
help me find ho- 
tel.' He show me 
one. I run in, and 
ask, 'Find me min- 
ister. ' They find 
me Dr. Lindsley. 
Then my big 
troubles all 
over. ' ' 

Into what a beautiful and useful Christian she did 
grow! How her trials purified her soul! Looking 
in after years, as I did, into that sweet, calm face, 
bright from the light within, it did not seem possible 




I've so awful bad temper" 



204 THE CHINAMAN AS WE SEE HIM 

that she ever had a bad temper. On account of 
weak eyes, she could not read the Bible. Express- 
ing her sorrow for this, she said, "I jus' trus' God 
all the time anyway. I am so happy to talk to 
Him. He teach me. So I learn that way," She 
said to a lady visiting her in her home, "I feel like 
staying home all day with my Lord. ' ' And yet she 
loved to serve her Master. A little adopted child 
was taken from her by death, and she said, "I sorry 
he have to go. But God know best. When I keep 
child, all time I think of him. I not do God's work. 
Now God take him, so I work all for God." 

Ah Ho knew no fear, and often risked her life in 
saving Chinese women and girls from slavery. 
Rev. Dr. W. S. Holt, in speaking of her at her 
death, said, "I havo never seen a woman of any 
race, who was so entirely devoted to the service of 
Jesus Christ. There was no woman too low for her 
to visit; no man too proud for her to approach; 
there was no distress she was not ready to relieve; 
and no sin or outrage she feared to rebuke. Her 
own debased countrywomen never had a better 
friend." 

The Gospel in the slums. Through the influence 
of Mrs. Vrooman, a woman from Fish alley, one of 
the most malodorous spots in Chinatown, was led to 
attend church and hear the Gospel. She was one of 
three wives of an old husband, who had lived far 
beyond his three score years and ten, without a 
knowledge of Christ. Ah Yung was naturally a 
sweet-tempered woman, so that when the Gospel 



SIDE LIGHTS 207 

was brought to her, she opened her heart in loving 
faith to receive it. It was a weird scene when the 
missionary, his wife, and Mrs. Vrooman, knelt in 
the wretched little room where she had been bap- 
tized. Her poor, sad face was illuminated by the 
light from within, so that her heathen husband said 
to Mrs, Vrooman afterwards, "There seemed to be 
a light behind her face that shined through ; / think 
it was he?' neiv religion.''' Her last whispered words 
to Mis. Vrooman were, "Oh, do not cease to come 
when I am gone. Keep coming and trying to save 
the rest. Don't forget these children (the children 
of the third wife). Tell them of Christ. Don't 
give them up." Her funeral was held from th i 
church. The heathen husband, the otlier wife and 
her children, and a number of Christian friends, 
were present. Her forgiven and saved soul went 
to her Savior, from the squalor and wietchedness of 
Fish alley. 




XIX 

A CHAPTER OF EVENTS 

^OR thirty-two years Dr. Loomis was con- 
nected with the Chinese mission on the 
Pacific Coast. It may be truthfully said 
of him, that he was "instant in season, 
and out of season," His life was spent 
in "labors abundant"; and he was "faithful even 
imto death." He was called to his rest July 26, 
1 89 1. The funeral was held at the church, where a 
large assembly of Chinese testified to their appreci- 
ation of his efforts in their behalf. His body was 
borne to the grave by six converted Chinese, and as 
they walked beside the casket, dressed in long robes 
of blue, their national mourning color, the scene 
was one long to be remembered. 

Rev. Mr. Kerr severed his connection with the 
mission in 1892, at which time the writer came into 
charge of the entire work, which included ten out- 
stations, with headquarters at San Francisco. Many 
peculiar conditions existed then among the Chinese, 
making the responsibilities assumed peculiarly 
heavy. In this connection, grateful mention is 
made of the S5^mpathy and cooperation of all the 
teachers in the evening schools, the repeated en- 



A CHAPTER OF EVENTS 209 

dorsement of the Synod of California, and also the 
kindly interest shown by the Woman's Occidental 
Board. While these things may seem personal, 
they belong to a period like that spoken of by David, 
when "the precious ointment upon the head" and 
"the dew that descended upon the mountains of 
Zion, " resulted in the blessing of the Lord, "even 
life for evermore. ' ' 

Bible classes were opened for both Christian and 
non-Christian young men. The one under Mrs. 
Condit's care has had regular members for eight 
years, and has been the means of giving instruction 
not only to Christian deciples here, but to many from 
the East, going to and returning from China. The 
International Lessons have given a suggestive out- 
line of study, but practical topics have formed the 
main part of each lesson. Classes of young men, 
not Christians, taught by Miss Wisner and other 
teachers, have nearly all become active followers of 
Christ. 

A Circle of King's Daughters was organized by 
my wife in 1893, composed of the Christian women 
of the church. The aim of this organization was to 
develop these women along lines of Christian serv- 
ice. Much quiet, unostentatious work is being done 
by them among their heathen sisters. They and 
their children are entertained by the King's Daugh- 
ters at a bi-monthly meeting held in the church. Of 
one of these King's Daughters, living at present in 
Los Angeles, a friend writes: "She is a host for 
good among these heathen women. No American 



2IO THE CHINAMAN AS WE SEE HIM 



pastor's wife could care more efficiently nor more 
lovingly for her flock, than does Mrs. Chew for her 
benighted sisters. She is really a rare woman, 
very handsome and very intelligent." Wherever 
these women go, they endeavor to live consistently, 

and they try to 
keep in touch with 
the work of the 
Circle. 

The Christian 
Endeavor idea was 
introduced into 
the work in 1892 ; 
since which time, 
many societies 
have been formed 
by the various 
missions. Of these 
we have organized 
six. No more spir- 
itual meetings are 
held in any church, 
and the consecra- 
tion meetings are 
especially tender 
and helpful. Dur- 
ing the great Christian Endeavor National Con- 
vention of 1897, held in San Francisco, the Chinese 
"White-caps" were the wonder and admiration of 
thousands of visiting Endeavorers. They sang well, 
they spoke well at the meetings, and by their cour- 




YOUNGEST king's DAUGHTER 



A CHAPTER OF EVENTS 211 

teous attention made many friends among" those 
whom they escorted through the Chinese quarters. 
During all the Convention week, it was a veritable 
Chinese New Year's occasion, minus the firecrack- 
ers and conventional red calling cards, which are 
always in evidence at that season. Thousands 
visited the missions. Christian hymns were sung in 
choruses, and by quartettes of the boys, and always 
to delighted audiences. 

Dr. B. C. Atterbury, for many years a missionary 
in Paotingfu, North China, came to California for 
the health of his family. In studying the need of 
Chinatown, he was impressed with the necessity of 
having some place where the sick poor could be 
cared for. As the Doctor says, no charity has been 
more pressing. The only places where they can be 
put are wretched rooms called " Halls of Peace," 
where the bones of those who have died are waiting 
to be shipped back to China. He first opened a free 
dispensary in the mission, where many indigent sick 
received medicine for the body, and instruction in 
the way of salvation. This effort, later, after having 
overcome many obstacles which were put in their 
way, developed into a sanitarium, which is sup- 
ported by the official and merchant classes of China- 
town, of which Dr. Atterbury has charge. It is 
hoped that this will in time result in a well-equipped 
hospital, similar to the one he built in Paotingfu, 
and which was destroyed by the Boxers. 

In 1897 Rev. J. E. Gardner of Victoria, received 
an appointment from the U. S. government as inter- 



212 THE CHINAMAN AS WE SEE HIM 

preter in connection with the Custom House of San 
Francisco. He became my assistant in the mid- 
week and Sabbath services. His fine knowledge 
of the Chinese language gave him opportunities 
above many for interesting the young men in the 
Gospel. 

A marked feature of each year is the Christmas 
entertainment for the children. The one held in 
1895 was especially interesting. It was a union of 
all the day, evening, and Sunday schools of the mis- 
sion. The great audience room was filled with 
appreciative American and Chinese friends. All 
agreed that it was the most satisfactory exhibition 
of progress in the schools ever given. About two 
hundred Chinese children were present, more than 
half of whom took part in the exercises. Bags of 
candy were distributed to the little ones to their 
great delight. Twenty-eight American-born sons 
and daughters, with waving of our national colors, 
and singing of our national song, "Columbia, the 
Gem of the Ocean," succeeded in bringing rounds 
of applause from both Americans and Chinese. 
The Chinese legation attended, and seemed to enjoy 
our efforts to implant the lessons of American 
patriotism in the minds of our school children. 

In 1895, a graceful recognition of our quarter 
century of work for Chinese was made in the church 
in San Francisco, by representatives of all the 
stations. It was interesting as a proof of generous, 
Christian loyalty, on the part of a people whom 
California's politicians have been wont to call 



A CHAPTER OF EVENTS 213 

ungenerous, unappreciative, and incapable of 
developing Christian qualities. 

Looking back over this quarter of a century's 
mission work in California, we are impressed with 
the fact that it is marked by three stages of prog- 
ress. First, the era of preparation, when we went 
out into highways and hedges, and compelled the 
outcasts to come in — by methods often crude and 
unproved. Then the stage of organization, when 
churches were organized and schools were estab- 
lished, when native agents were trained and placed 
in judiciously-selected fields ; when systematic work 
among heathen women was inaugurated, and when 
the Christian women of the churches were banded 
together to carry it forward. Now we are in the 
third or progressive stage. We have public schools 
for Chinese children. We have interesting Chris- 
tian Endeavor Societies, both senior and junior, 
with all that belongs to such organizations, such as 
banners, badges, and consecration meetings. We 
have an active Circle of King's Daughters for the 
women, and Temperance and Red Cross Societies 
for the children. There are Missionary Societies 
among the men and women, and a little circle to 
help the poor in our day school. For three years a 
mission paper was published. The assistant super- 
intendents in our Sabbth schools are converts of our 
missions; as also are all of the twelve elders of our 
church. What may we not expect in the future if 
all these up-to-date methods are consecrated by the 
power of the Holy Spirit? 



214 THE CHINAMAN AS WE SEE HIM 



One of the interesting events of this period was a 
reception which was given to Wu Ting Fang, the 
new Minister from China to the United States. 
He arrived April 12, 1897, with a retinue of sixty- 
two people. The 
big button on his 
round black cap 
sparkled with dia- 
monds. In dress 
and manner he 
showed himself a 
man of refine- 
ment and culture. 
The daily newspa- 
pers reported him 
as having some 
such "fads" as the 
encouraging of 
"athletic games," 
the ' ' establishing 
of hospitals," 
"newspapers," 
"railroads." In 
short he was 
spoken of as the "advocate of improvements along 
all lines for conservative old China." 

Minister Wu's official life in Washington, espe- 
cially in the delicate position he has held during 
the critical relations between the two govern- 
ments, has commended him to the high esteem 
of the nations. He has done all he could as a 




wu TING FANG, WIFE AND SON 



A CHAPTER OF EVENTS 215 

sincere and honorable man to promote harmony 
and peace. 

Before he left for Washington, the different 
missions united and gave Wu Ting Fang a grand 
reception in the Chinese Presbyterian church. 
The missionaries and native pastors of each mis- 
sion, took part in the exercises. A handsome Bible 
was presented to him by Dr. Thompson, of the 
American Bible Society, and another was given to 
his wife by the native Christian brethren. An 
interesting response was made by the minister, in 
which he gave expression to appreciation of our 
missionary work. A thousand Chinese were pres- 
ent. Fine music was rendered. The decorations 
were most graceful and appropriate. Those look- 
ing on pronounced the meeting a great success. I 
believe it was. God's Word shall not return unto 
Him void. "The entrance of Thy Word giveth 
light." 

"Where we see the darkness of the mine, 
God sees the diamond shine ; 
Where we can only clustering leaves behold, 
He sees the bud they fold. 
We only see the rude and outer strife, 
God knows the inner life ; 

And those from whom, like Pharisees, we shrink, 
With Christ may eat and drink." 

The most wonderful event in the Chinese work in 
San Francisco marks the closing year of the cen- 
tury. As a culmination of all the ill treatment of 
this people in former years, the effort of the Board 



2i6 THE CHINAMAN AS WE SEE HIM 

of Health to find the bubonic plague among- them, 
when reliable physicians, missionaries and the Chi- 
nese themselves knew none existed, will go down in 
history as an example of malignant race persecution. 
While bacteriological investigations were being 
made on the bodies of Chinese dying with ordinary 
disease — such as consumption of long standing — fif- 
teen thousand Chinese weie closely quarantined; 
street cars alone running through the so-called 
infected quarters for several days. Three missions 
are located in the quarters, and three outside. 
Union meetings were held in both places, and were 
largely attended. At the Presbyterian Church, on 
the outside border, services continued for three 
weeks, and thousands heard the Gospel. The Chi- 
nese were most responsive, and numbers gave their 
names and desired further instruction. Bible 
classes were formed, and such willingness to be 
taught from the Bible we have never known before. 
No resistance was offered on the part of the Chi- 
nese to the inhuman treatment to which they were 
subjected. Although all the wheels of business and 
trade were stopped, and many outrages committed, 
there was no riot or bloodshed. With quiet dignity, 
and passive endurance, these people submitted to 
this monstrous injustice, and only contended for 
their rights in a lawful way. Can a parallel to this 
patient endurance of wrong be found among the 
people of any other nationality? 




XX 



HOW ONE CHURCH WAS BUILT 

I HE city of Sun Neng stands in the heart 

of that region from which the largest 

part of our Chinese have come. For a 

time the only chapel in that city was a 

little old dilapidated shop, standing on 

a narrow, obscure street. It was a great grief to 

our Christian young men that their people had no 

place in which to worship comfortably. So they 

resolved to "arise and build." 

The Chinese have a characteristic way of raising 

money by means of subscription books. These are 

books a foot square, gotten up in handsome style, 

printed in different colored inks, and on different 

styles of colored paper. An elaborate preface sets 

forth the nature of the object for which money is 

asked. As an incentive to giving, and to afford 

assurance of the worthy character of the object, a 

few of the largest and best-known givers have their 

names printed in each book, with the amount which 

they have contributed, before the books are sent to 

their destination. The Sun Neng books were sent 

as far as New York and Boston, in fact, to every 

point where we had any number of Christian men. 

217 



2i8 THE CHINAMAN AS WE SEE HIM 

Soon they began to come in, accompanied by the 
subscriptions. In some cases the entire wages of 
one month were given. The brethren entered very 
warmly into the enterprise, and the sum of money 
grew rapidly until, in 1894, a sufficient amount was 
raised and sent home, to warrant the purchase of 
land, on which to build the proposed chapel. 

At once the news was noised abroad that the 
building of a chapel, where the new doctrine was to 
be preached, was contemplated, and opposition 
began to show itself. The Christians iirst put up 
a small living room. No one objected to that; but 
when the name "Gospel Hall" was placed over 
the entrance, the persecution began. Rocks were 
thrown, the door demolished, and the chapel-keeper 
arrested and taken to the meeting place, or guild, 
where he was beaten with clubs. The magistrate 
was notified, and protection promised, but, of 
course it was not granted. The young chapel-keeper 
needed medical treatment for his wounds, and one 
day left the building to call upon the doctor. While 
he was absent, the mob entered the little room, 
broke up all the furniture and carried away the 
broken pieces. Again the magistrate was sought, 
but he refused to protect the Christians. One year 
passed without any effort being made to rebuild. 
Then a meeting was held and it was decided to 
prepare the ground. Men Avere employed to bring 
material for the foundation from the mountains, but 
they were arrested and fined so heavily that all 
building again ceased. 



HOW ONE CHURCH WAS BUILT 221 

Later, some parties accused the Christians of 
having appropriated ground in the rear of the lot 
which, did not belong to them. This made trouble 
and further delay, though in reality they had only 
enclosed the number of feet called for in their deed. 
At last the magistrate consented to investigate the 
mattei, and set stakes for the building, but next 
day he changed his mind and would not do it. Rev. 
Mr. Fulton reported the matter to the American 
consul in Canton, who sent word to the Governor of 
the province of Kwang-tung to have the magistrate 
settle the difficulty, and allow the building to pro- 
ceed. With the assurance that this would be done, 
Mr. Fulton sent the message to the Christians, 
"Begin the wall." And so the outside wall was 
begun, but very soon it was demolished. The 
magistrate came, reproved the Christians for begin- 
ning the wall without permission, accused them of 
violating the laws of Fung-shui, and set soldiers to 
guard the ground. Mr. Fulton again brought the 
matter before the American consul. Another month 
was consumed, and then word came from "the 
authorities" that the building should not be erected 
on the disputed ten or fifteen feet. Things were 
supposed to be settled, and they again promised to 
set the stakes, but they found that they would be 
allowed to make the buildings only fourteen feet 
six inches for height, "on account of Fung-shui." 
Again there was trouble, and once more the consul 
was consulted. Then persons were sent to measure 
the height of the ancestral halls in the vicinity. 



222 THE CHINAMAN AS WE SEE HIM 

They were found to be twenty-fotir Chinese or 
thirty English feet. It was maintained, however, 
that the church must be two feet lower, "or Fung- 
shui would be disturbed." 

Fung-shui is one of the mightiest superstitions 
and delusions that ever possessed any people. Fung 
means "wind" and shui "water"; and yet the term 
gives very little idea of its real meaning. The 
people believe that there is an ethereal, subtle prin- 
ciple to which they give the name of Fung-slmi, that 
pervades the earth and air, and has an all-embrac- 
ing influence over their fortunes and destinies. 
The Dragon, which is the national emblem of China, 
is the presiding genius of the system. He holds 
control of the lucky and imlucky influences, and is 
supposed to have all power in the giving or with- 
holding of individual and national prosperity. The 
Dragon is seen in the earth and in the sky. The 
water courses are his haunts. In the configuration 
of the earth and in the uneven line of the mountains 
and hills they discern his shape. A chain of high 
hills is supposed to afford him encircling protection. 

Hence great attention must be paid to certain 
rules in the location of graves, or in the building of 
houses. Careful regard must be had as to the ele- 
vations and depressions which surround them, the 
point of the compass which they face, the course of 
the water flowing by, and a hundred other things. 
A house surrounded by higher structures is un- 
lucky. A door opening in a wrong direction may 
bring misfortune. A high wall built on a certain 



HOW ONE CHURCH WAS BUILT 223 

side may ward off evil influence. The cutting of a 
road, the building of a bridge, or the displacing of a 
few feet of earth, may disturb all the natural influ- 
ences of the place, and ruin the fortune of a family. 
When a telegraph line from Canton to Hong Kong 
was being constructed, these superstitious beliefs 
aroused great opposition, and a guard of soldiers 




SUN NENG CHURCH (INTERIOR) 



had to be sent to protect the workmen. The great- 
est obstacle to the building of railroads is that it 
will disturb the configuration of the earth, and 
excite the wrath of the Dragon. It is this which 
has prevented the opening of the rich mines of 
coal, iron, copper, silver, and gold which are known 
to exist in China. 

In this we see one reason why the magistrate 



224 THE CHINAMAN AS WE SEE HIM 

opposed the building of the chapel. But the Chris- 
tians refused to yield to this superstition ; especially 
as there was nothing in it in this particular case, 
even according to the rules of Fung-shui. 

The advice of our consul was again sought; and 
by this time patience was exhausted. The magis- 
trate was removed and a new one appointed; and 
the church was finally begun. The plan adopted 
called for a building twenty-four feet in height, 
which was the height originally wanted, and it did 
not interfere with Fung-shui. 

The church was nine months and a half in build- 
ing, although only four or five months were neces- 
sary. Now the Kong-Tuk Lai-pai Tong^ "Condit 
Church," stands not alone as a monument to the 
faithful instruction given to these young men in the 
missions of California, but also as a monument to 
the consecrated effort of the Chinese Christians in 
their own land, and among their own people. The 
church cost over six thousand Mexican dollars, and 
is the finest church in the province. 

Not only have the Christians built this church, 
but they support the preaching of the Gospel in it. 
They have raised fifteen hundred dollars as a per- 
manent fund for this purpose. They have also 
secured quite a sum toward the establishment, in 
the rear of the building, of a fine reading room 
and library. 



XXI 

REFLEX INFLUENCE 

^~ERILY a new China has been born with 

Mthe closing of the old century. Old 
China — the most conservative nation in 
^/ the world — has awakened out of her Rip 

Van Winkle sleep of ages, and is getting 
ready to join in the great march of progress. Her 
grave-mounds and pagodas are being displaced by 
thousands of miles of railroads and telegraph lines, 
some of which are merely projected, others already 
constructed, as for instance the railroad from the 
Yellow Sea to the Amoor ; and many a soul placed in 
the grave with its appropriate body, must henceforth 
wander aimlessly though space, refusing to be exor- 
cised by these modern improvements. Merchants are 
no longer the only transmitters of the mails, for does 
not China have her newly organized post-office, and 
has she not already joined the world's postal union? 
Reform clubs are being formed among her ablest 
scholars, and the payment of her war indemnity is 
making the development of her large mineral 
resources an immediate necessity. 

Schools, colleges and universities, where western 
science may be freely taught, are being established; 
and manufacturing interests are being advanced in 

225 



226 THE CHINAMAN AS WE vSEE HIM 

many localities. Handsome foreign cities, with 
electric lights, street cars, and all the modern 
improvements, are springing up everywhere; while 
steamships ply along the coast from Hong Kong to 
New Chwang, and up the Yang-tse to Ichang. 

While the civilizing power of the world has 
wrought great changes, Christianity also has made 
its impress on the Chinese nation. Our efforts to 
educate and evangelize these people in this country, 
may be regarded as, at least, a small factor in the 
great awakening of the new China of to-day. It has 
a reflex influence the full measure of which it would 
be difficult to estimate. 

We cannot expect that China's movements will be 
all of a forward character. There will be ebbings 
of the tide, as the "Boxer" outbreak proves. 
Uprisings, revolutions, changes of dynasty, and 
even of government, may come. Notwithstanding 
these checks, the current of such a mighty stream 
of population must be, when once fully started, 
onward and upward. The great mass will be at 
first hard to start, and it will move slowly. But 
when fairly begun, this great nation which, in the 
providence of God, has, for reasons unknown to us, 
been kept in isolation throughout the centuries, will 
move on to its destined goal with ever accelerating 
speed. 

Not fewer than nine hundred converts have been 
baptized in the Presbyterian missions of California 
alone ; and more than four times that number in the 
different missions here and in other parts of the 



REFLEX INFLUENCE 227 

United States. Tens of thousands have also been 
instructed in the knowledge of the truth. The 
results of all this in helping to Christianize Southern 
China is the brightest and most hopeful phase of 
the work. 

The account of "How one church was built" is 
not a solitary instance of the good done by the Chi- 
nese converts of our land. Many of them have 
returned home to live permanently, and nearly all 
expect to do so in the future; consequently their 
hearts are turning more and more toward the duty 
of transplanting in China the seed which has been 
sown among them here. They do not often leave 
their religion behind, but, as a rule, take it back 
home with them. 

Rev. Dr. Noyes, who has been a missionary in 
China for over thirty years, said several years ago, 
"Nearly all the Chinese in the United States come 
from four districts in the Canton province. Twenty- 
five years ago there was not a Christian chapel or 
school in all that region. Now there are few places 
in these districts where there is not a mission chapel 
within a distance the Chinese can easily walk. Of 
these chapels we have six [now more]. Every one 
of these sites was obtained by the help of Christians 
who had returned from California. Of the thirteen 
native assistants who have labored at these stations, 
six were converted in California, one in Australia, 
and one received his first serious impressions from 
a member of the Chinese Church in California, on 
the steamer crossing the Pacific." 



228 THE CHINAMAN AS WE SEE HIM 

Since this was written, the interest of our Chinese 
Christians in spreading the Gospel in their home 
land has greatly increased. Much has been done 
in building chapels, and in sustaining heralds of 
the Cross. There is nothing in which their hearts, 
touched with the love of Christ, take more delight. 
They will spend the late hours of night, after a hard 
day's work, in devising ways and means to plant 




DRAGON PROCESSIUN 



the Cross in their native towns and villages. Many 
have more than once given a month's wages; some 
two and even three, for this loved object. 

Fifteen years ago this kind of work was begun by 
giving fifteen hundred dollars for the erection of a 
church in Canton city, which is called Tsz-li-ui. 
"Self-governing Church." Later on, three thou- 
sand two hundred dollars were raised, principally in 
California, and invested as an endowment fund, to 



REFLEX INFLUENCE 229 

support a pastor in this Tsz-li-ui, and also a colpor- 
teur to labor in the country districts. In all the 
principal stations of this coast, there is a Sun Neng 
Missionary Society, established for the express pur- 
pose of supporting a pastor and teacher in the Con- 
dit Church. There is also another society which 
sustains a colporteur in the field. Ten years ago a 
union chapel was built in Ku Tsing, in the Sun Ui 
district, which has since passed by purchase into 
Presbyterian hands, it being agreed that it was far 
better for some one denomination to have the con- 
trol of it. 

In 1898, eight hundred Mexican dollars — to 
which two hundred have since been added — were 
subscribed for a church in the large market town of 
No Foo, where many of our men have their homes. 
Now there is a fine chapel completed there. Assist- 
ance has also been freely given for the securing of 
other places of worship at Ko Yow, Sha Tui, Kum 
U, and at a number of other places. More than the 
half of a two thousand dollar fund in gold has already 
been raised for the erection of a fine church in the 
large market town of Chick H^m, in the Hoi Peng 
district, from which place many of our active Chris- 
tians have come. Chick Hom is a great sugar and 
pork center, and carries on a great trade with Can- 
ton and other cities. It is proposed, as soon as the 
Chick Hom project is completed, to build a large 
church in Sun Ui, with its three hundred thousand 
souls. 

Other denominations besides the Presbyterians 



230 THE GHINAMAN AS WE SEE HIM 

are also engaged in this grand work. The Congre- 
gationalists have either completed, or are engaged 
in building, four chapels in important centers. The 
Baptists and Methodists are engaged in the same 
work. Dr. Masters testifies to the increasing num- 
ber of churches erected by these returned emigrants 
in their native towns and villages, and to the 
decadence of idolatry. This is acknowledged even 
by Chinese unbelievers. And as Dr. Masters says, 
"All this attests the reflex action of the work in 
California upon the broader mission field beyond 
the seas. ' ' 

The Chinese Sunday school of Dr. John Hall's 
church in New York, is planting the Gospel in Ha 
Lo, about eighty miles southeast of Canton, in the 
Sun Ui district. In 1887 Dr. Hall baptized a convert, 
Chu Hom, who soon returned to his home in Ha 
Lo, and began preaching the Gospel, leading many 
to become followers of Christ. An intelligent 
Chinaman, who is not a professing Christian, said 
to Miss Hall, "About two years more, all Ha Lo 
be Christian." Money which the Chinese of New 
York were raising for a church here has been sup- 
plemented by a thousand dollars in gold from one of 
Dr. Hall's devoted people, and there is to be built at 
once "The Dr. John Hall's Memorial Presbyterian 
Church of Ha Lo. " 

Rev. Mr. Fulton says, that of the twenty -five 
native helpers who have worked with him, twenty 
had been connected with Chinese Sunday schools 
in America; and he further says that through their 



REFLEX INFLUENCE 231 

united labor he has, during- the last mission year, 
baptized nearly four hundred converts in these dis- 
tricts. 

Who can doubt in the presence of these testi- 
monies that a work is being done among the 
Chinese in this country which is bringing untold 
blessing not only to individual souls, but through 
them to the teeming millions in the dark land from 
which they came? 

Rev. Mr. White, who labored for years in the 
very part of Canton province from which our Chi- 
nese have come, has 'said, "Time was when those 
who had made profession of Christ in other countries 
did not dare to confess it at home among their own 
kin. But it is not so now. Such immense numbers 
of them have seen with wondering eyes the incredi- 
ble prosperity of Christian countries, that they have 
lost considerable faith in their idols. Though they 
are not Christians, they are bound to acknowledge 
the truth of Christianity. It is difficult in some 
places to secure funds necessary for idolatrous cer- 
emonies. Many of the ancestral temples have no 
tablets and no incense now. I spent a night in the 
house of an elder of the Chinese Church in San' 
Francisco. He had been building a new house, 
and in the place where the heathen place a shrine — 
before which incense is lighted — he had put the 
Creed, the Ten Commandments, and the Lord's 
Prayer. ' ' 

China is making history very fast in this last year 
of the nineteenth century. What the dawn of the 



232 THE CHINAMAN AS WE SEE HIM 

new century may reveal, who can foretell? To-day, 
surrounded by the armies and navies of the world, 
to-morrow she may be the spoil of the nations, 
or the rock upon which they shall split. However 
events may turn we still believe that the contact of 
the Chinese with this civilized Christian country, 
together with the instruction which many of them 
have received, will be no mean power in the uproot- 
ing of old superstitions and in the bringing in of 
the new age. They will continue to form new 
organizing centers among their fathers, kindred, and 
friends, and will prove to be not the least among the 
forces which are destined to bring China to Christ. 
Of them it shall yet be said: 

"Behold, these shall come from far; and 
Lo, these from the north and from the west ; and 
These from THE LAND OF SINIM." 



A SUMMARY. 

The accompanying summary has been made from 
a general knowledge of the Chinese in our country, 
and of mission work among them. It does not pro- 
fess to be more than approximately accurate. 

The present number of Chinese in the United 

States 100,000 

Of these there are in San Francisco 18,000 

On Pacific Coast outside of San Francisco, 54,000 

In other States and Territories 28,000 

Whole number of Chinese Christians in United 

States from the beginning, divided between 

the four principal denominations, to- wit: 

the Presbyterians, Methodists, Congrega- 
tional ists, and Baptists, with a few in other 

denominations 4,000 

The present number of Christian Chinese in 

the United States of all denominations 1,600 

Of these there are in San Francisco 600 

In other parts Pacific Coast 500 

Inother States 500 

Number of evening schools in the United 

States 50 

Number of scholars in attendance during one 

year 3,700 

Of these there are in San Francisco 1,000 

In other parts Pacific Coast 1,200 

In other States 1,500 

Number of Chinese Sunday-Schools in United 

States 75 

Scholars in attendance during one year 2,500 

Whole number of Chinese born in the United 

States 3,000 

Number of children in Mission and Public 

Schools 500 

Number of lay preachers converted in the 

United States who have labored both here 

and in China 60 

Number of ordained Chinese ministers who 

were converted in the United States 12 

Whole amount given by the Chinese in the 

United States for building of chapels, and 

for Christian work in their native land (Mexi- 
can dollars) $60,000 

233 



C 141 82 'i^ 



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